jLibrary  of  the 

End© 


THE  LIBRARY  OF  THE 
UNIVERSITY  OF 
NORTH  CAROLINA 


ENDOWED  BY  THE 
DIALECTIC  AND  PHILANTHROPIC 
SOCIETIES 


GR385 
.H3 

WU5 


UNIVERSITY  OF  N.C.  AT  CHAPEL  HILL 


10001126755 


/ 


i 


Digitized  by  the  Internet  Archive 
in  2015 


https://archive.org/details/legendsofoldhonoOOwest_0 


LOTUS  LILIES  AND  COCOANUTS— WAIKIKI 


LEGENDS 
OF  OLD  HONOLULU 


Collected  and  Translated  from  the  Hawaiian 


W.  D.  WESTERVELT 


AUTHOR  OF  "LEGENDS  OF  MAUI,  A  DEMI-GOD  OF  POLYNESIA"  AND 
"  TALES  TOLD  AROUND  A  POI-BOWl" 


BOSTON,  U.S.A. 
PRESS  OF  GEO.  H.  ELLIS  CO. 

LONDON 
CONSTABLE  &  CO.,  LTD. 
lo  Orange  St.,  Leicester  Sq.,  W.C. 


BY 


Copyright,  1915,  by 
William  Drake  Westervelt 
Honolulu,  H.T. 


FOREWORD 


The  legends  of  a  people  are  of  interest  to  the 
scholar,  the  thinker,  and  the  poet. 

The  legends  tell  us  of  the  struggles,  the  tri- 
umphs, and  the  wanderings  of  the  people,  of 
their  thoughts,  their  aspirations;  in  short,  they 
give  us  a  twilight  history  of  the  race. 

As  the  geologist  finds  in  the  rocks  the  dim  rec- 
ords of  the  beginnings  of  life  on  our  planet,  the 
first  foreshadowings  of  the  mighty  forests  that 
have  since  covered  the  lands,  and  of  the  count- 
less forms  of  animal  life  that  have  at  last  culmi- 
nated in  Man,  so  does  the  historian  discover  in 
the  legends  of  a  people  the  dim  traces  of  its 
origin  and  development  till  it  comes  out  in  the 
stronger  light  of  the  later  day. 

So  it  is  with  the  legends  of  the  Hawaiians,  or 
of  the  Polynesian  race.  We  see  them,  very  in- 
distinctly, starting  from  some  distant  home  in 
Asia,  finally  reaching  the  Pacific  Ocean,  and  then 
gradually  spreading  abroad  over  its  islands  till 
they  dominate  a  large  portion  of  its  extent. 

In  bringing  together  this  collection  of  Hawai- 
ian legends,  the  author  of  this  little  book  has 
conferred  a  great  favor  upon  all  those  residents 


iv 


FOREWORD 


of  Hawaii  and  of  those  visitors  to  its  shores  who 
may  take  an  interest  in  its  original  inhabitants, 
once  an  exceedingly  numerous  people,  but  now 
a  scattering  remnant  only.  To  that  native  race 
this  little  book  will  be  at  once  a  joy  and  a  sorrow; 
to  the  heart  of  the  haole,  who  has  lived  among 
them,  known  them  intimately  for  thirty  years 
or  more  (as  has  the  writer  of  this  Foreword), 
and  learned  to  love  them,  this  collection  of  the 
legends  of  old  Honolulu  brings  a  warm  "Aloha!" 

Geo.  H.  Barton, 

Director,  Teachers'  School  of  Science^  Boston,  Mass. 
Formerly  Professor  of  Geology 
at  the  Massachusetts  Institute  of  Technology. 

June  4,  iQiS- 


TABLE  OF  CONTENTS 


CHAPTER  PAGE 

Introduction   vii 

I.  Legendary  Places  in  Honolulu  ...  i 

II.   Wakea  the  Polynesian   lo 

III.  Legend  of  the  Bread-fruit  Tree    .  .  23 

IV.  The  Gods  who  found  Water    ....  32 
V.  The  Water  of  Life  of  Ka-ne  ....  38 

VI.   The  God  of  Pakaka  Temple   47 

VII.   Mamala  the  Surf-rider   52 

VIII.  A  Shark  punished  at  Waikiki  ....  55 

IX.  The  Legendary  Origin  of  Kapa  ...  59 

X.   Creation  of  Man   70 

XI.  The  Chief  with  the  Wonderful  Ser- 
vants   75 

XII.   The  Great  Dog  Ku   82 

XIII.  The  Cannibal  Dog-man   90 

XIV.  The  Canoe  of  the  Dragon   97 

XV.   The  Wonderful  Shell   105 

XVI.  The  Ghost  Dance  on  Punchbowl   .  .  112 

XVII.  The  Bird-man  of  Nuuanu  Valley   .  .  121 

XVIII.   The  Owls  of  Honolulu   127 

XIX.   The  Two  Fish  from  Tahiti   138 

XX.  IWA,  THE  Notable  Thief  of  Oahu  .  .  148 

XXI.   PiKOi  the  Rat-killer   157 

XXII.   Kawelo   173 

XXIII.  "Chief  Man-eater"   189 

XXIV.  Lepe-a-moa   204 

XXV.   Kamapuaa  Legends                          .  246 


LIST  OF  ILLUSTRATIONS 


Lotus  Lilies  and  Cocoanuts  Frontispiece 

OPPOSITE  PAGE 

Honolulu  Harbor   i8 

Le  Passage  des  Brisants   52 

moanalua   94 

NuuANU  Pali   122 

Poi  Pounder   144 

Where  Pikoi  hunted  Rats   166 

The  Oldest  Resident  at  Waikiki   188 

Hat  and  Mat  Maker   204 

Haliewa  and  Waianae  Mountains   220 

Kakuhihewa's  Lands   228 

Rice  and  Cocoanut-trees    .   258 

Map  of  Oahu   278 


Some  illustrations  are  from  the  author's  own  snapshots. 


INTRODUCTION 


The  ancient  Hawaiians  were  not  inventive. 
They  did  not  study  new  methods  of  house- 
building or  farming.  They  did  not  seek  new  tools 
or  new  weapons.  They  could  live  comfortably 
as  their  ancestors  lived.  But  they  were  im- 
aginative and  therefore  told  many  a  wonderful 
tale  of  gods  and  goblins  and  men.  Some  of 
these  stories  were  centuries  old,  and  were 
closely  similar  to  legends  told  in  Tahiti,  Samoa, 
Fiji,  New  Zealand  and  many  other  islands  of  the 
Pacific  Ocean.  Most  of  them  are  of  course 
limited  to  the  locality  from  which  they  come. 
The  Honolulu  legends  belong  to  this  class  al- 
most entirely,  although  a  student  of  Polynesian 
mythology  will  find  many  traces  of  connecting 
links  with  the  mythology  of  far  distant  islands. 

The  legends  of  Old  Honolulu  have  been  com- 
piled from  stories  told  by  the  old  Hawaiians. 
Some  of  them  came  from  those  still  living,  but 
many  have  been  found  in  the  files  of  papers 
published  from  1850  to  1870. 

The  first  alphabet  for  Hawaiians  was  pre- 
pared in  1 82 1.    The  Hawaiians  were  taught  to 


viii 


INTRODUCTION 


read  and  write  their  histories  and  ancient  stories 
as  rapidly  as  possible.  This  was  the  result  of 
the  labors  of  the  American  missionaries.  Some 
of  the  missionaries,  notably  Mr.  Dibble,  sent 
their  pupils  out  to  write  down  and  preserve  the 
old  legends  and  traditions.  Between  thirty  and 
forty  years  after  the  first  lesson  in  the  alphabet 
the  Hawaiians  were  writing  articles  for  papers 
published  regularly  in  their  own  language — such 
as  Ka  Hae  Hawaii  {The  Hawaiian  Flag),  Ke 
Kuokoa  (The  Independent),  Ka  Hoku  Pakipika 
(The  Star  of  the  Pacific),  These  were  followed 
by  many  papers  down  to  the  present  time  edited 
solely  by  Hawaiians. 

Careful  research  through  these  papers  brings 
many  stories  of  the  past  into  the  hands  of  stu- 
dents. It  is  chiefly  in  this  way  that  these  legends 
of  Old  Honolulu  have  been  gathered  together. 
This  is  the  result  of  several  years'  work  of  note- 
taking  and  compilation. 

These  legends  belong  of  course  to  Honolulu 
people,  and  will  be  chiefly  interesting  to  them 
and  those  who  are  acquainted  with  the  city 
and  the  island  of  Oahu.  It  is  hoped  that  the 
folk-lore  lovers  the  world  over  will  also  enjoy 
comparing  these  tales  with  those  of  other  lands. 

Sometimes  these  old  stories  have  been  touched 
up  and  added  to  by  the  Hawaiian  story-teller 
who  has  had  contact  with  foreign  Hterature,  and 


INTRODUCTION 


ix 


the  reader  may  trace  the  influence  of  modern 
ideas;  but  this  does  not  occur  frequently. 

The  legend  of  "  Chief  Man-eater  "  comes  the 
nearest  to  historic  times.  Cannibalism  was  not 
a  custom  among  the  ancient  Hawaiians.  These 
are  unquestionably  sporadic  cases  handed  down 
in  legends. 

These  legends  have  been  printed  in  the  follow- 
ing papers  and  magazines:  The  Friend,  The  Para- 
dise of  the  Pacific,  The  Mid-Pacific,  Thrum^s 
Hawaiian  Annual,  Historical  Society  Reports, 
The  Advertiser  and  Star  Bulletin,  published  in 
Honolulu. 


PRONUNCIATION 


Readers  will  have  little  difficulty  in  pronouncing  names 
if  they  remember  two  rules: — 

1.  No  syllable  ends  in  a  consonant,  e.g.,  Ho-no-lu-lu, 
not  Hon-o-lulu. 

2.  Give  vowels  the  German  sound  rather  than  the 
English,  e.g.,  "e"  equals  "a,"  and  "i''  equals  "e,"  and 
"a"  is  sounded  like  "a''  in  "father." 


I 


LEGENDARY  PLACES  IN  HONOLULU 

HO-NO-LU-LU  is  a  name  made  by  the  union 
of  the  two  words  "Hono''  and  ''lulu.'' 
Some  say  it  means  "Sheltered  Hollow."  The 
old  Hawaiians  say  that  "Hono"  means  "abun- 
dance" and  "lulu"  means  "calm,"  or  "peace,"  or 
"abundance  of  peace."  The  navigator  who  gave 
the  definition  "Fair  Haven"  was  out  of  the  way, 
inasmuch  as  the  name  does  not  belong  to  a 
harbor,  but  to  a  district  having  "abundant 
calm,"  or  "a  pleasant  slope  of  restful  land." 

"Honolulu"  was  probably  a  name  given  to  a 
very  rich  district  of  farm  land  near  what  is  now 
known  as  the  junction  of  Liliha  and  School 
Streets,  because  its  chief  was  Honolulu,  one  of 
the  high  chiefs  of  the  time  of  Kakuhihewa, 
according  to  the  legends.  Kamakau,  the  Ha- 
waiian historian,  describes  this  farm  district  thus: 
"Honolulu  was  a  small  district,  a  pleasant  land 
looking  toward  the  west, — a  fat  land,  with  flow- 
ing streams  and  springs  of  water,  abundant 
water  for  taro  patches.    Mists  resting  inland 


2 


LEGENDS  OF  HONOLULU 


breathed  softly  on  the  flowers  of  the  hala- 
tree." 

Kakuhihewa  was  a  king  of  Oahu  in  the  long, 
long  ago,  and  was  so  noted  that  for  centuries  the 
island  Oahu  has  been  named  after  him  "The 
Oahu  of  Kakuhihewa."  He  divided  the  island 
among  his  favorite  chiefs  and  officers,  who  gave 
their  names  to  the  places  received  by  them  from 
the  king.  Thus  what  is  now  known  as  Hono- 
lulu was  until  the  time  of  Kamehameha  I., 
about  the  year  1800,  almost  always  mentioned 
as  "Kou,"  after  the  chief  Kou,  who  was  an 
"Ilamuku,''  or  "Marshal,"  under  the  king  Ka- 
kuhihewa. "Kou"  appears  to  have  been  a  small 
district,  or,  rather,  a  chief's  group  of  houses 
and  grounds,  loosely  defined  as  lying  between 
Hotel  Street  and  the  sea  and  between  Nuuanu 
Avenue  and  Alakea  Street. 

Ke-kai-o-Mamala  was  the  name  of  the  surf 
which  came  in  the  outer  entrance  of  the  harbor 
of  Kou.  It  was  named  after  Mamala,  a  chiefess 
who  loved  to  play  konane  (Hawaiian  checkers), 
drink  awa,  and  ride  the  surf.  Her  first  husband 
was  the  shark-man  Ouha,  who  later  became  a 
shark-god,  Uving  as  a  great  shark  outside  the 
reefs  of  Waikiki  and  Koko  Head.  Her  second 
husband  was  the  chief  Hono-kau-pu,  to  whom 
the  king  gave  the  land  east  of  the  land  of  Kou. 
This  land  afterward  bore  the  name  of  its  chief, 


LEGENDARY  PLACES  IN  HONOLULU  3 


Hono-kau-pu.  In  this  section  of  what  is  now 
called  Honolulu  were  several  very  interesting 
places. 

Kewalo  was  the  place  where  the  Kauwa,  a 
very  low  class  of  servants,  were  drowned  by 
holding  their  heads  under  water,  according  to  the 
law  known  as  "Ke-kai-he-hee."  "Kai"  means 
''sea"  and  "hee"  means  ''surf-riding"  or  "sliding 
along."  The  law  meant  the  sliding  of  the  ser- 
vants under  the  waves  of  the  sea.  Kewalo  was 
also  the  nesting-ground  of  the  owl  who  was  the 
cause  of  a  battle  between  the  owls  and  the  king 
Kakuhihewa,  wherein  the  owls  from  Kauai  to 
Hawaii  gathered  together  and  defeated  the  forces 
of  the  king. 

Toward  the  mountains  above  Kewalo  lies 
Makiki  plain,  the  place  where  rats  abounded, 
living  in  a  dense  growth  of  small  trees  and 
shrubs.  This  was  a  famous  place  for  hunting 
rats  with  bows  and  arrows. 

Ula-kua  was  the  place  where  idols  were  made. 
This  was  near  the  lumber-yards  at  the  foot  of 
the  present  Richards  Street. 

Ka-wai-a-hao,  the  site  of  the  noted  old  native 
church,  was  the  location  of  a  fine  fountain  of 
water  belonging  to  a  chief  named  Hao.  It 
means  "The  water  belonging  to  Hao." 

Ke-kau-kukui  was  close  to  Ula-kua,  and  was 
the  place  where  small  konane  (checker)  boards 


4  LEGENDS  OF  HONOLULU 


were  laid.  These  were  flat  stones  with  rows  of 
little  holes  in  which  a  game  was  played  with 
black  and  white  stones.  Here  Mamala  and 
Ouha  drank  awa  and  played  konane.  Here  also 
Kekuanaoa,  father  of  Kamehameha  V.,  built  his 
home. 

In  Hono-kau-pu  was  one  of  the  noted  places 
for  rolling  the  flat-sided  stone  disc  known  as 
"the  maika  stone."  This  was  not  far  from 
Richards  and  Queen  Streets,  although  the  great 
*^Ulu-maika"  place  for  the  gathering  of  the 
chiefs  was  in  Kou. 

Ka-ua-nono-ula,  the  "rain  with  the  red 
rainbow/'  was  the  place  in  this  district  for  the 
"wai-lua/'  or  ghosts,  to  gather  for  their  nightly 
games  and  sports.  Under  the  shadows  of  the 
trees,  near  the  present  Hawaiian  Board  Mission 
rooms  at  the  junction  of  Alakea  and  Merchant 
Streets,  these  ghosts  made  night  a  source  of 
dread  to  all  the  people. 

Another  place  in  Honolulu  for  the  gathering 
of  ghosts  was  at  the  corner  of  King  Street  and 
Nuuanu  Avenue. 

Puu-o-wai-na,  or  Punchbowl,  was  a  "hill  of 
sacrifice"  or  "offering,"  according  to  the  mean- 
ing of  the  native  words,  and  not  "Wine-hill"  as 
many  persons  have  said.  Kamakau,  a  native 
historian  of  nearly  fifty  years  ago,  says:  "For- 
merly there  was  an  4mu  ahi,'  a  fire  oven,  for 


LEGENDARY  PLACES  IN  HONOLULU  5 


burning  men  on  this  hill.  Chiefs  and  common 
people  were  burned  as  sacrifices  in  that  noted 
place.  Men  were  brought  for  sacrifice  from 
Kauai,  Oahu,  and  Maui,  but  not  from  Hawaii. 
People  could  be  burned  in  this  place  for  violat- 
ing the  tabus  of  the  tabu  divine  chiefs.'' 

^'The  great  stone  on  the  top  of  Punchbowl 
Hill  was  the  place  for  burning  men." 

Part  of  an  ancient  chant  concerning  "Punch- 
bowl" reads  as  follows: 

"O  the  raging  tabu  fire  of  Keaka, 
O  the  high  ascending  fire  of  the  sacrifice! 
Tabu  fire,  scattered  ashes. 
Tabu  fire,  spreading  heat." 

Nuuanu  Valley,  inland  from  Kou,  was  full  of 
interesting  legendary  places.  The  most  interest- 
ing, however,  is  the  little  valley  made  by  a 
mountain  spur  pushing  its  way  out  from  the 
Kalihi  foothills  into  the  larger  valley,  and  bear- 
ing the  name  "Waolani,"  the  wilderness  home 
of  the  gods,  and  now  the  home  of  Honolulu's 
Country  Club.  This  region  belonged  to  the 
eepa  people.  These  were  almost  the  same  as 
the  ill-shaped,  deformed  or  injured  gnomes  of 
European  fairy  tales.  In  this  beautiful  little 
valley  which  opened  into  Nuuanu  Valley  was 
the  heiau  Waolani  built  for  Ka-hanai-a-ke-Akua 
(The  chief  brought  up  by  the  gods),  long  before 


6  LEGENDS  OF  HONOLULU 


the  days  of  Kakuhihewa.  It  was  said  that  the 
two  divine  caretakers  of  this  chief  were  Kahano 
and  Newa,  and  that  Kahano  was  the  god  who 
lay  down  on  the  ocean,  stretching  out  his  hands 
until  one  rested  on  Kahiki  (Tahiti  or  some  other 
foreign  land)  and  the  other  rested  on  Oahu. 
Over  his  arms  as  a  great  bridge  walked  the 
Menehunes,  or  fairy  people,  to  Oahu.  They 
came  to  be  servants  for  this  young  chief  who 
was  in  the  care  of  the  gods.  They  built  fish- 
ponds and  temples.  They  lived  in  Manoa  Val- 
ley and  on  Punchbowl  Hill.  Ku-leo-nui  (Ku 
with  the  loud  voice)  was  their  master.  He 
could  call  them  any  evening.  His  voice  was 
heard  over  all  the  island.  They  came  at  once 
and  almost  invariably  finished  each  task  before 
the  rays  of  the  rising  sun  drove  them  to  their 
hidden  resorts  in  forest  or  wilderness. 

Waolani  heiau  was  the  place  where  the  noted 
legendary  musical  shell  "Kiha-pu"  had  its  first 
home — from  which  it  was  stolen  by  Kapuni  and 
carried  to  its  historic  home  in  Waipio  Valley, 
Hawaii.  Below  Waolani  Heights,  the  Mene- 
hunes built  the  temple  Ka-he-iki  for  the  child 
nourished  by  the  gods,  and  here  the  priest  and 
prophet  lived  who  founded  the  priest-clan  called 
"Mo-o-kahuna,''  one  of  the  most  sacred  clans  of 
the  ancient  Hawaiians.  Not  far  from  this  temple 
was  the  scene  of  the  dramatic  plea  of  an  owl 


LEGENDARY  PLACES  IN  HONOLULU  7 


for  her  eggs  when  taken  from  Kewalo  by  a  man 
who  had  found  her  nest.  This  is  part  of  the 
story  of  the  battle  of  the  owls  and  the  king. 

Nearer  the  bank  of  the  Nuuanu  stream  was 
the  great  bread-fruit  tree  into  which  a  woman 
turned  her  husband  by  magic  power  when  he 
was  about  to  be  slain  and  offered  as  sacrifice  to 
the  gods.  This  tree  became  one  of  the  most 
powerful  wooden  gods  of  the  Hawaiians,  being 
preserved,  it  is  said,  even  to  the  times  of  Kame- 
hameha  I. 

At  the  foot  of  Nuuanu  Valley  is  Pu-iwa,  a 
place  by  the  side  of  the  Nuuanu  stream.  Here 
a  father,  Maikoha,  told  his  daughters  to  bury 
his  body,  that  from  it  might  come  the  wauke- 
trees,  from  which  kapa  cloth  has  been  pounded 
ever  since. 

From  this  place,  the  legend  says,  the  wauke- 
trees  spread  over  all  the  islands. 

In  the  bed  over  which  the  Nuuanu  waters 
pour  is  the  legendary  stone  called  "The  Canoe 
of  the  Dragon."  This  lies  among  the  boulders 
in  the  stream  not  far  from  the  old  Kaumakapili 
Church  premises. 

In  Nuuanu  Valley  was  the  fierce  conflict  be- 
tween Kawelo,  the  strong  man  from  Kauai, 
assisted  by  two  friends,  and  a  band  of  robbers. 
In  this  battle  torn-up  trees  figured  as  mighty 
war-clubs. 


8  LEGENDS  OF  HONOLULU 


These  are  legendary  places  which  border  Kou, 
the  ancient  Honolulu.  Besides  these  are  many 
more  spots  of  great  interest,  as  in  Waikiki  and 
Manoa  Valley,  but  these  lie  beyond  the  boun- 
daries of  Kou  and  ancient  Honolulu.  In  Kou 
itself  was  the  noted  Pakaka  Temple.  This 
temple  was  standing  on  the  western  side  of  the 
foot  of  Fort  Street  long  after  the  fort  was  built 
after  which  the  street  was  named.  It  was  just 
below  the  fort.  Pakaka  was  owned  by  Kinau, 
the  mother  of  Kamehameha  V.  It  was  a  heiau, 
or  temple,  built  before  the  time  of  Kakuhihewa. 
In  this  temple,  the  school  of  the  priests  of  Oahu 
had  its  headquarters  for  centuries.  The  walls  of 
the  temple  were  adorned  all  around  with  heads 
of  men  offered  in  sacrifice. 

Kou  was  probably  the  most  noted  konane 
(or  checker)  board  place  on  Oahu.  There  was  a 
famous  large  stone  almost  opposite  the  site  of 
the  temple.  Here  the  chiefs  gathered  for  many 
a  game.  Property  and  even  lives  were  freely 
gambled  away.  The  Spreckels  Building  covers 
the  site  of  this  famous  gambling  resort. 

One  of  the  finest  *^Ulu-maika"  places  on  the 
islands  was  the  one  belonging  to  Kou.  This  was 
a  hard,  smooth  track  about  twelve  feet  wide 
extending  from  the  corner  on  Merchant  and 
Fort  Streets  now  occupied  by  the  Bank  of 
Hawaii  along  the  seaward  side  of  Merchant 


LEGENDARY  PLACES  IN  HONOLULU  g 


Street  to  the  place  beyond  Nuuanu  Avenue 
known  as  the  old  iron  works  at  Ula-ko-heo.  It 
was  used  by  the  highest  chiefs  for  rolling  the 
stone  disc  known  as  "the  maika  stone.''  Kame- 
hameha  I.  is  recorded  as  having  used  this  maika 
track. 


lO  LEGENDS  OF  HONOLULU 


II 

WAKEA  THE  POLYNESIAN 

THE  fountain  source  of  the  Mississippi  has 
been  discovered  and  rediscovered.  The 
origin  of  the  Polynesian  race  has  been  a  subject 
for  discovery  and  rediscovery.  The  older  theory 
of  Malay  origin  as  set  forth  in  the  earlier  ency- 
clopaedias is  now  recognized  as  untenable.  The 
Malays  followed  the  Polynesians  rather  than  pre- 
ceded them.  The  comparative  study  of  Poly- 
nesian legends  leads  almost  irresistibly  to  the 
conclusion  that  the  Polynesians  were  Aryans, 
coming  at  least  from  India  to  Malasia  and  pos- 
sibly coming  from  Arabia,  as  Fornander  of 
Hawaii  so  earnestly  argues.  It  is  now  accepted 
that  the  Polynesians  did  not  originate  from 
Malay  parentage,  and  that  they  did  occupy  for 
an  indefinite  period  the  region  around  the  Sunda 
Straits  from  Java  to  the  Molucca  Islands,  and 
also  that  the  greater  portion  of  the  Polynesians 
was  driven  out  from  this  region  and  scattered 
over  the  Pacific  in  the  early  part  of  the  Christian 
Era.  The  legends  that  cluster  around  Wakea 
have  greatly  aided  in  making  plain  some  things 
concerning  the  disposition  of  the  Polynesians. 
By  sifting  the  legends  of  Hawaii-loa  we  learn 


WAKEA  THE  POLYNESIAN  ii 


how  the  great  voyager  becomes  one  of  the  first 
Vikings  of  the  Pacific.  His  home  at  last  is  found 
to  be  Gilolo  of  the  Molucca  Islands.  From  the 
legends  we  become  acquainted  with  Wakea  (pos- 
sibly meaning  noonday/'  or  "the  white  time") 
and  his  wife  Papa  ("earth")?  the  most  widely 
remembered  of  all  the  ancestors  of  the  Polynesian 
race.  Their  names  are  found  in  the  legends  of 
the  most  prominent  island  groups,  and  the  high- 
est places  are  granted  them  among  the  demi-gods 
and  sometimes  among  the  chief  deities.  Their 
deeds  belong  to  the  most  ancient  times — the 
creation  or  discovery  of  the  various  islands  of 
the  Pacific  world.  Those  who  worshipped  Wakea 
and  Papa  are  found  in  such  widely  separated 
localities  that  it  must  be  considered  impossible 
for  even  a  demi-god  to  have  had  so  many  homes. 
Atea,  or  Wakea,  was  one  of  the  highest  gods  of 
the  Marquesas  Islands.  Here  his  name  means 
"light."  The  Marquesans  evidently  look  back 
of  all  their  present  history  and  locate  Atea  in 
the  ancient  homeland.  Vatea  in  the  Society  Isl- 
ands, Wakea  in  Hawaii  and  New  Zealand,  Makea, 
Vakea  and  Akea  are  phonetic  variations  of  the 
one  name  when  written  down  by  the  students 
who  made  a  written  form  for  words  repeated 
from  generation  to  generation  by  word  of  mouth 
alone.  Even  under  the  name  "Wakea"  this 
ancient  chief  is  known  by  most  widely  separated 


12  LEGENDS  OF  HONOLULU 


islands.  The  only  reasonable  explanation  for 
this  widespread  reference  to  Wakea  is  that  he 
was  an  ancestor  belonging  in  common  to  all  the 
scattered  Polynesians.  It  seems  as  if  there 
must  have  been  a  period  when  Wakea  was  king 
or  chief  of  a  united  people.  He  must  have 
been  of  great  abihty  and  probably  was  the  great 
king  of  the  United  Polynesians.  If  this  were 
the  fact  it  would  naturally  result  that  his  memory 
would  be  carried  wherever  the  dispersed  race 
might  go. 

In  the  myths  and  legends  of  the  Hervey  Isl- 
ands, Vatea  is  located  near  the  beginning  of 
their  national  existence.  First  of  all  the  Her- 
vey Islanders  place  Te-ake-ia-roe  (The  root  of 
all  existence).  Then  there  came  upon  the  an- 
cient world  Te  Vaerua  (The  breath,  or  The 
life).  Then  came  the  god  time — Te  Manawa 
roa  (The  long  ago).  Then  their  creation  legends 
locates  Vari,  a  woman  whose  name  means  "the 
beginning,"  a  name  curiously  similar  to  the  He- 
brew word  "bara,''  "to  create,"  as  in  Gen.  i.  i. 
Her  children  were  torn  out  of  her  breasts  and 
given  homes  in  the  ancient  mist-land,  with  which, 
without  any  preparation  or  introduction,  Ha- 
waiki  is  confused  in  a  part  of  the  legend.  It  has 
been  suggested  that  this  Hawaiki  is  Savaii  of  the 
Samoan  Islands,  from  which  the  Hervey  Islands 
may  have  had  their  origin  in  a  migration  of  the 


WAKEA  THE  POLYNESIAN  13 


Middle  Ages.  One  of  the  children  of  Vari  dwelt 
in  sacred  tabu  island'^  and  became  the  god  of 
the  fish.  Another  sought  a  home  where  the  red 
parrots'  feathers  were  gathered" — the  royal 
feathers  for  the  high  chief's  garments.  Another 
became  the  echo-god  and  lived  in  '^the  hollow 
gray  rocks."  Another  as  the  god  of  the  winds 
went  far  out  "on  the  deep  ocean."  Another,  a 
girl,  found  a  home,  "the  silent  land,"  with  her 
mother.  Wakea,  or  Vatea,  the  eldest  of  this 
family,  remained  in  Ava-iki  (Hawaii),  the  ances- 
tral home — "the  bright  land  of  Vatea."  Here 
he  married  Papa.  This  Ava-iki  was  to  the  Her- 
veyites  of  later  generations  the  fiery  volcanic 
under-world.  When  the  long  sea-voyages  ceased 
after  some  centuries,  the  islanders  realized  that 
Ava-iki  was  very  closely  connected  with  their 
history.  They  had  but  a  misty  idea  of  far-off 
lands,  and  they  did  know  of  earthquakes  and 
lava  caves  and  volcanic  fires — so  they  located 
Ava-iki  as  the  secret  world  under  their  islands. 
This  under-world  with  legendary  inconsistency 
was  located  on  the  ocean's  surface,  when  it  be- 
came necessary  to  have  their  islands  discovered 
by  the  descendants  of  Vatea.  According  to  the 
Hervey  legends,  Vatea  is  the  father  of  Lono  and 
Kanaloa,  two  of  the  great  gods  of  the  Polynesians. 
They  are  twins.  Lono  has  three  sons,  whom 
he  sends  away*   They  sail  out  through  many 


14  LEGENDS  OF  HONOLULU 


heavens  and  from  Ava-iki  "pull  up"  out  of  the 
deep  ocean  two  of  the  Hervey  Islands.  The 
natives  of  the  Hervey  group  supposed  that  the 
horizon  around  their  group  enclosed  the  world. 
Beyond  this  world  line  were  heavens  after  heav- 
ens. A  daring  voyager  by  sailing  through  the 
sky-line  would  break  out  from  this  world  into 
an  unknown  world  or  a  heaven  bounded  by  new 
horizons.  Strangers  thus  broke  through"  from 
heaven,  sometimes  making  use  of  the  path  of 
the  sun.  Thus  about  twenty-five  generations 
ago  Raa  (possibly  Laa,  the  Hawaiian)  broke 
down  the  horizon's  bars  and  established  a  line 
of  kings  in  Raiatea.  So  also  when  Captain  Cook 
came  to  the  Hervey  Islands  the  natives  said: 
"Whence  comes  this  strange  thing?  It  has 
climbed  up  [come  up  forcibly]  from  the  thin 
land  the  home  of  Wakea."  He  had  pierced  the 
western  heavens  from  which  their  ancestors 
had  come. 

When  the  sons  of  Lono  unexpectedly  saw  a 
speck  of  land  far  away  over  the  sea,  they  cried 
out  that  here  was  a  place  created  for  them  by 
their  deified  ancestors.  As  they  came  nearer 
they  "pulled  up"  the  islands  until  they  grew  to 
be  high  mountains  rising  from  the  deep  waters. 
In  these  mountains  they  found  the  lava  caves 
and  deep  chasms  which  they  always  said  ex- 
tended down  under  the  seas  back  to  Ava-iki. 


WAKEA  THE  POLYNESIAN  15 


They  made  their  caves  a  passageway  for  spirits 
to  the  fairy  home  of  the  dead,  and  therefore  into 
certain  chasms  cast  the  bodies  of  the  dead,  that 
the  spirit  might  more  easily  find  the  path  to  the 
under-world. 

Vatea  was  a  descendant  of  ^Hhe  long  ago," 
according  to  the  Hervey  legend.  Wakea  of 
Hawaii  was  a  son  of  Kahiko,  '^the  ancient." 
Wakea's  home  is  more  definitely  stated  in  the 
Hawaiian  than  in  the  Hervey  legends.  He 
lived  in  0-Lolo-i-mehani,  or  The  Red  Lolo,  a 
name  confidently  referred  by  Fornander  in  "The 
Polynesian  Race"  to  Gilolo,  the  principal  island 
of  the  Moluccas.  The  Red  Lolo,  as  suggested 
by  Fornander,  would  refer  not  alone  to  volcanic 
action  and  its  decaying  debris,  but  would  fittingly 
designate  the  largest  and  most  important  island 
of  the  group.  The  fire  bursting  from  many  vol- 
canoes in  the  region  of  the  Sunda  Straits  was 
"royal"  to  the  beholders,  who  felt  that  divine 
power  was  present  in  the  mysterious  red  flames. 
Hence  all  the  Polynesian  tribes  invested  the 
red  color  with  especial  dignity  as  a  mark  of 
royalty  and  pre-eminence.  It  was  on  the  ban- 
ners allowed  only  to  chiefs  when  their  boats 
sailed  away  to  visit  distant  lands.  It  was  the 
color  of  the  war  cloaks  of  chiefly  warriors.  In 
the  recent  days  of  the  monarchy  of  Hawaii,  the 
richest  crimson  was  the  only  color  allowed  in 


l6  LEGENDS  OF  HONOLULU 


upholstering  the  great  throne  room.  Gilolo 
might  worthily  bear  the  name  *^The  Red  Lolo'' 
in  Hawaiian  story.  Here  Hawaii-loa,  the  first 
of  the  Polynesian  Vikings,  had  his  home.  Here 
the  Chieftainess  Oupe,  a  Polynesian  princess, 
dwelt.  In  0-Lolo  Wakea  married  the  grand- 
daughter of  Oupe,  whose  name  was  Papa.  She 
is  almost  as  widely  known  in  legends  as  her  hus- 
band. Papa  was  said  to  be  a  tabued  descendant 
of  Hawaii-loa  and  therefore  superior  in  rank  to 
Wakea.  Papa  is  described  as  ''very  fair  and 
almost  white.''  Her  name  means  ''earth,"  and 
Wakea's  name  might  mean  "noonday."  This, 
with  the  many  experiences  through  which  they 
both  passed,  would  lay  the  foundation  for  a  very 
pretty  sun-myth,  but  we  cannot  avoid  the  human 
aspect  of  the  legends  and  give  them  both  a  more 
worthy  position  as  ancestors  or  scattered  people. 

Kahiko,  the  ancient,  is  recorded  as  having  had 
three  sons,  from  whom  descended  the  chiefs,  the 
priests  and  the  common  people, — the  husband- 
men,—almost  a  Shem,  Ham  and  Japheth  di- 
vision. Other  legends,  however,  give  Kahiko 
only  two  sons,  the  eldest,  Wakea,  having  power 
both  as  chief  and  priest.  All  the  legends  unite 
in  making  Wakea  the  head  of  the  class  of 
chiefs.  This  would  very  readily  explain  the 
high  place  held  by  Wakea  throughout  Polyne- 
sia and  also  the  jealous  grasp  upon  genealogical 


WAKEA  THE  POLYNESIAN  17 


records  maintained  by  the  royal  families  of  the 
Pacific. 

Wakea  and  Papa  are  credited  with  being  the 
creators  of  many  island  kingdoms  of  the  Pacific. 
Sometimes  the  credit  is  given  partly  to  a  mis- 
chievous fisherman-god,  Maui,  after  whom  one  of 
the  Hawaiian  Islands  is  named.  One  of  the 
Hawaiian  legends  goes  back  to  the  creation  or 
discovery  of  Hawaii  and  ascribes  the  creation  of 
the  world  to  Wakea  and  Papa.  The  two  were  liv- 
ing together  in  ^^Po" — ^'darkness,''  or  ''chaos.'' 
Papa  brought  into  existence  a  gourd  calabash  in- 
cluding bowl  and  cover,  with  the  pulp  and  seeds 
inside.  Wakea  threw  the  cover  upward  and  it 
became  heaven.  From  the  pulp  and  seeds  he 
made  the  sky  and  the  sun  and  moon  and  stars. 
From  the  juice  of  the  pulp  he  made  the  rain. 
The  bowl  he  fashioned  into  the  land  and  sea. 
Other  legends  limit  the  creative  labors  of  Wakea 
to  the  Hawaiian  group.  With  the  aid  of  Papa 
he  established  a  portion  of  the  islands;  then  dis- 
cord entered  the  royal  family  and  a  separation 
was  decided  upon.  The  Hawaiian  custom  has 
always  been  for  either  chief  or  chieftainess  to 
exercise  the  right  to  divorce  and  to  contract  the 
marriage  ties.  Wakea  is  said  to  have  divorced 
Papa  by  spitting  in  her  face,  according  to  an  an- 
cient custom.  Wakea  selected  a  chieftainess 
named  Hina,  from  whom  the  island  Molokai 


l8  LEGENDS  OF  HONOLULU 


(the  leper  island)  received  the  name  "Molokai- 
hina'* — the  ancient  name  of  the  island.  Morotai 
was  also  an  island  lying  near  Gilolo  in  the  Mo- 
lucca group,  and  might  be  the  place  from  which 
Wakea  secured  his  bride.  Papa  selected  as  her 
new  husband  a  chief  named  Lua.  The  ancient 
name  of  Oahu  (the  island  upon  which  Honolulu  is 
located)  was  "Oahu-a-lua"  (The  Oahu  of  Lua). 
One  of  the  Celebes  Islands  bears  a  name  for  one 
of  its  districts  very  similar  to  Oahu — ^^Ouadju.'' 
Papa  seems  to  have  been  partially  crazed  by  her 
divorce.  She  marries  many  husbands.  She 
voyages  back  and  forth  between  distant  islands. 
In  an  ancient  island,  Tahiti,  she  bears  children 
from  whom  the  Tahitians  claim  descent.  In 
the  Celebes  she  and  her  people  experience  a  fam- 
ine and  she  is  compelled  to  send  to  0-Lolo  for 
food.  In  New  Zealand  legend  she  becomes  the 
wife  of  Langi  (Hawaiian  Lani,  or  heaven),  a  union 
of'^earth"  and  ^^heaven.''  They  have  six 
children.  Four  of  these  are  the  chief  gods  of 
ancient  Hawaii:  Ka-ne,  *^light";  Ku,  '^the 
builder";  Lono,  ''sound";  and  Kanaloa.  Two 
of  the  children  are  not  named  in  Hawaiian  an- 
nals, unless  it  might  be  that  one,  Tawhirri, 
should  be  represented  in  KahiH,  the  tall  standard 
limited  for  centuries  as  the  insignia  of  very  high 
chief  families.  The  other  name,  "  Haumia," 
might  possibly  be  Haumea,  a  second  name  given 


WAKEA  THE  POLYNESIAN  19 


to  Papa  in  the  legends.  The  Maoris  of  New  Zea- 
land deify  all  of  these  six  sons  of  Lani  and  Papa. 

Ka-ne  was  '^father  of  forests."  He  was  very 
strong.  In  ancient  days  the  sky  was  not  sep- 
arated from  the  earth.  He  lifted  up  the  heavens 
and  pushed  down  the  earth — and  thus  made 
space  for  all  things  to  grow.  It  was  while  the 
sky  rested  its  full  weight  upon  the  earth  that 
the  leaves  started  into  life,  but  were  flat  and  thin 
because  there  was  no  chance  to  become  plump 
and  full  like  the  fruit  which  came  later.  Here 
is  the  foundation  for  another  sun-myth  of  the 
Pacific,  wherein  it  might  be  said  light  came  and 
separating  darkness  from  the  earth  brought 
life  into  the  world.  Light  could  well  be  "the 
father  of  forests."  The  second  son  was  Tawhirri, 
'^the  father  of  winds  and  storms."  A  part  of 
his  name  was  "matea,"  which  might  possibly 
be  referred  to  Wakea.  He  dwelt  in  the  skies 
with  his  father  Lani. 

The  third  son  was  Lono,  who  was  "the  father 
of  all  cultivated  food." 

The  fourth  was  Haumia,  "the  father  of  un- 
cultivated food" — such  food  as  grew  wild  in  the 
forests  or  among  the  herbs  or  in  the  midst  of  the 
edible  sea-mosses. 

The  fifth  son  was  Kanalqa,  "the  father  of  all 
reptiles  and  fishes,"  at  first  dwelling  in  Hawaiki 
on  the  land  with  all  his  descendants. 


20  LEGENDS  OF  HONOLULU 


The  sixth  son  was  Ku  *^with  the  red  face/' 
^^the  father  of  fierce  or  cruel  men."  Ku  was 
easily  made  angry,  and  after  a  time  waged  war 
against  his  brothers  and  their  followers.  There 
was  great  destruction,  but  Ku  could  not  win  the 
victory  alone.  He  was  compelled  to  call  upon 
Tawhirri,  '^the  father  of  winds  and  storms." 
Fierce  men  and  fierce  storms  made  it  difficult 
for  the  remainder  of  the  household  to  escape. 
The  '^father  of  forests"  bowed  to  the  earth 
under  the  terrific  force  of  hurricanes  and  torna- 
does. The  '^fathers  of  foods"  buried  themselves 
deep  in  the  ground  to  escape  destruction  at  the 
hands  of  cruel  mankind  and  tempestuous  nature. 
Then  came  the  bitter  conflict  between  the  family 
of  Kanaloa  and  their  combined  enemies.  Cruel 
men  were  without  pity  in  the  blows  dealt  against 
their  inferior  kindred.  At  last  the  **fish"  fled 
to  the  sea  and  sought  safety  in  distant  waters, 
finding  homes  where  the  children  of  Ku  did  not 
care  to  follow.  The  reptiles"  fled  inland  to 
the  secret  recesses  of  the  mountains  and  forests. 
There  they  have  kept  their  wild  savage  life 
through  the  centuries  even  to  the  present  day, 
as  in  Sumatra,  Borneo,  the  Celebes,  the  Philip- 
pines and  other  sections  of  the  region  around 
the  Sunda  Straits.  They  are  not  now  ocean 
lovers  any  more  than  in  the  ages  past.  They  do 
not  ''go  down  to  the  sea  in  ships."   Neither  do 


WAKEA  THE  POLYNESIAN  21 


they  love  the  coming  of  Dutch  or  Spanish  or 
American  civilization.  They  seem  to  have  an 
hereditary  dislike  for  strange  and  cruel  men. 

The  sea  rovers  became  great  wanderers,  car- 
rying with  them  the  name  of  ^^Kanaloa^'  and 
planting  it  in  almost  all  the  Pacific  islands  to 
be  worshipped  as  one  of  the  supreme  gods. 

How  much  these  domestic  troubles  surround- 
ing the  name  of  Papa  may  have  had  to  do  with 
an  early  migration  of  the  Polynesians  we  do  not 
know.  It  may  be  that  while  the  household  was 
engaged  in  war  the  Malays  came  from  the 
north  and  with  tornado  power  scattered  the 
divided  family,  compelling  swift  flight  to  distant 
lands.  It  is  now  understood  that  the  great  dis- 
persion of  the  Polynesians  came  from  the  incur- 
sions of  the  powerful  Malays  during  the  second 
century  of  the  Christian  Era.  Some  of  the 
Hawaiian  and  New  Zealand  legends  imply  that 
for  a  number  of  generations  a  part  of  the  Poly- 
nesians remained  in  the  old  family  home,  Ha- 
waiki.  The  New  Zealanders  enter  quite  fully 
into  the  account  of  the  troubles  attending  the 
coming  of  their  ancestors  from  Hawaiki.  They 
mention  battles  and  domestic  discords.  They 
tell  of  the  long  journeys  and  wearisome  efforts 
put  forth  until  their  ancestors  find  Northern 
New  Zealand,  Ke-ao-tea-roa  (The  great  white 
land).   This  was  pulled  up  out  of  the  sea  for 


22  LEGENDS  OF  HONOLULU 


them  by  Maui  with  his  wonderful  fish-hook. 
This  story  of  the  magic  fishing  of  the  disobedient 
and  mischievous  Maui  is  common  in  Polynesia. 

After  the  discovery  of  New  Zealand,  boats 
were  sent  back  to  Hawaiki  to  induce  large  com- 
panies of  colonists  to  leave  the  land  of  warfare 
and  trouble  and  settle  in  rich  lands  bordering 
the  beautiful  bays  of  New  Zealand. 

Like  stories  of  discovery  of  new  lands  and 
return  for  friends  adorn  the  legends  of  all  Poly- 
nesia. Wakea's  descendants  were  clannish  and 
stood  by  each  other  in  that  great  migration  of 
the  second  century  as  well  as  in  the  better-re- 
membered journeys  of  later  years.  There  seems 
to  have  been  a  continued  migration  of  the  Poly- 
nesians. Sometimes  they  were  apparently  fought 
off  by  the  black  race,  as  in  Australia;  sometimes 
they  held  their  own  for  a  time,  keeping  the  black 
men  inland,  as  in  Fiji;  and  sometimes  they  struck 
out  boldly  for  new  lands,  as  when  they  sailed 
long  distances  to  the  Hawaiian  and  Easter  Isl- 
ands. It  is  said  that  the  purest  forms  of  the 
Polynesian  language,  most  harmonious  with  one 
another,  were  carried  by  the  children  of  Wakea 
to  the  far  distant  islands  of  New  Zealand,  Easter 
Island  and  Hawaii. 


LEGEND  OF  THE  BREAD-FRUIT  TREE  23 


III 

LEGEND  OF  THE  BREAD-FRUIT  TREE 

THE  wonderful  bread-fruit  tree  was  a  great 
tree  growing  on  the  eastern  bank  of  the 
rippling  brook  Puehuehu  (the  ancient  name  for 
the  Nuuanu  stream  near  the  Nuuanu  Street 
bridge).  It  was  a  tabu  tree,  set  apart  for  the 
high  chief  from  Kou  (ancient  Honolulu  harbor) 
and  the  chiefs  from  Honolulu  to  rest  under  while 
on  their  way  to  bathe  in  the  celebrated  diving- 
pool  Wai-kaha-lulu.  That  tree  became  a  god, 
and  this  is  the  story  of  its  transformation: 

Papa  and  Wakea  were  the  ancestors  of  the 
great  scattered  sea-going  and  sea-loving  people 
living  in  all  the  islands  now  known  as  Polynesia. 
They  had  their  home  in  every  group  of  islands 
where  their  descendants  could  find  room  to 
multiply. 

They  came  to  the  island  of  Oahu,  and,  accord- 
ing to  almost  all  the  legends,  were  the  first  resi- 
dents. The  story  of  the  magic  bread-fruit  tree, 
however,  says  that  Papa  sailed  from  Kahiki  (a 
far-off  land)  with  her  husband  Wakea,  landing 
on  Oahu  and  finding  a  home  in  the  mountain 
upland  near  the  precipice  Kilohana. 


24  LEGENDS  OF  HONOLULU 


Papa  was  a  kupua — a  woman  having  many 
wonderful  and  miraculous  powers.  She  had  also 
several  names.  Sometimes  she  was  called  Hau- 
mea,  but  at  last  she  left  her  power  and  a  new 
name,  Ka-meha-i-kana,  in  the  magic  bread-fruit 
tree.  Usually  the  legends  which  tell  this  story 
call  her  Haumea,  but  the  name  matters  not  and 
the  best  and  easiest  name  is  Papa. 

Papa  was  a  beautiful  woman,  whose  skin 
shone  like  polished  dark  ivory  through  the  flowers 
and  vines  and  leaves  which  were  the  only  clothes 
she  knew.  Where  she  and  her  husband  had 
settled  down  they  found  a  fruitful  country — 
with  bananas  and  sugar-cane  and  taro.  They 
built  a  house  on  the  mountain  ridge  and  feasted 
on  the  abundance  of  food  around  them.  Here 
they  rested  well  protected  when  rains  were  fall- 
ing or  the  hot  sun  was  shining. 

Papa  day  by  day  looked  over  the  seacoast 
which  stretches  away  in  miles  of  marvellous 
beauty  below  the  precipices  of  the  northern 
mountain  range  of  the  island  Oahu.  Clear,  deep 
pools,  well  filled  with  most  delicate  fish,  lay  rest- 
fully  among  moss-covered  projections  of  the 
bordering  coral  reef.  The  restless  murmur  of 
surf  waves  beating  in  and  out  through  the  broken 
lines  of  the  reef  called  to  her,  so,  catching  up  some 
long  leaves  of  the  hala-tree,  she  made  a  light 
basket  and  hurried  down  to  the  sea.   In  a  little 


LEGEND  OF  THE  BREAD-FRUIT  TREE  25 

while  she  had  gathered  sea-moss  and  caught  all 
the  crabs  she  cared  to  carry  home. 

She  turned  toward  the  mountain  range  and 
carried  her  burden  to  Hoakola,  where  was  a 
spring  of  beautiful  clear,  cold,  fresh  water.  She 
lay  down  her  moss  and  crabs  to  wash  them  clean 
before  she  took  them  home. 

She  looked  up,  and  on  the  mountain-side  there 
was  something  strange.  She  soon  saw  her  hus- 
band in  the  hands  of  men  who  had  captured  him 
and  bound  him  and  were  compelling  him  to 
walk  down  the  opposite  side  of  the  range.  Her 
heart  leaped  with  fear  and  anguish.  She  forgot 
her  crabs  and  moss  and  ran  up  the  steep  way 
to  her  home.  It  is  said  that  the  moss  rooted 
itself  by  the  spring,  but  the  crabs  escaped  to  the 
sea. 

The  legend  says  that  there  were  chiefs  and 
their  people  living  on  the  Honolulu  side  of  the 
mountains,  and  that  the  noted  temple  Pakaka 
(now  the  foot  of  Fort  Street)  had  been  built  and 
had  received  from  time  to  time  the  human  vic- 
tims which  it  demanded  through  all  its  hundreds 
of  years  of  existence. 

Lele-hoo-mao  was  said  to  be  the  ruling  chief, 
and  his  fields  were  the  ones  despoiled  by  Papa 
and  her  husband.  His  servants,  while  searching 
the  country  around  these  fields,  had  found  and 
captured  Wakea.   They  were  forcing  him  to  the 


26  LEGENDS  OF  HONOLULU 


temple  Pakaka  to  be  there  offered  in  sacrifice. 
They  were  shouting,  "We  have  found  the  mis- 
chief-maker and  have  tied  him." 

Papa  threw  around  her  some  of  the  vines 
which  she  had  fashioned  into  a  skirt,  and  ran 
over  the  hills  to  the  edge  of  Nuuanu  Valley. 
Looking  far  down  the  valley  she  saw  her  husband 
and  his  captors. 

Down  she  climbed  into  the  valley.  She  found 
a  man  by  the  side  of  the  stream  Puehuehu,  who 
said  to  her:  "A  man  has  been  carried  by  who  is 
to  be  baked  in  an  oven  this  day.  The  fire  is 
burning  in  the  valley  below." 

Papa  said,  "Give  me  water  to  drink." 

The  man  said,  "I  have  none." 

Then  Papa  took  a  stone  and  smashed  it  against 
the  ground.  It  broke  through  into  the  water 
pool  which  lies  near  the  present  cemeteries,  the 
home  of  the  dead  in  Nuuanu  Valley.  She  drank 
and  hastened  on  to  the  bread-fruit  tree  at  Nini, 
where  she  overtook  her  husband  and  the  men 
who  guarded  him. 

One  of  the  legends  says  that  a  chief  by  the 
name  of  Makea  killed  Wakea  at  this  place. 
Others  say  that  Makea  was  Papa's  husband  and 
that  he  was  killed  by  a  chief,  Puna-ai-koae,  but 
the  longer  legends  say  that  Papa  found  her  hus- 
band alive,  his  hands  bound  behind  him  and  his 
leaf  clothing  torn  from  his  body.    She  rushed  to 


LEGEND  OF  THE  BREAD-FRUIT  TREE  27 

him,  wailing  and  crying  that  she  must  kiss  her 
husband.  She  ran  to  him  and  began  to  push 
him  and  pull  him,  whirling  him  around  and 
around. 

Suddenly  the  great  bread-fruit  tree  opened  and 
she  leaped  with  him  through  the  doorway  into 
the  heart  of  the  tree.  The  opening  closed  in  a 
moment. 

Papa,  by  her  miraculous  power,  opened  the 
tree  on  the  other  side.  They  passed  through 
and  went  rapidly  up  the  mountain-side  to  their 
home,  which  was  near  the  head  of  Kalihi  Valley. 

As  they  ran  Papa  threw  off  her  vine  pa-u,  or 
skirt.  The  vine  became  the  beautiful  morning- 
glory,  delicate  in  blossom  and  powerful  in  me- 
dicinal qualities.  The  astonished  men  had  lost 
their  captive.  He  was  entirely  lost.  According 
to  the  ancient  Hawaiian  proverb,  Their  fence 
was  around  the  field  of  nothingness."  They 
rushed  and  pushed  against  the  tree,  but  the  door 
was  well  closed.  They  ran  around  under  the 
heavy-leaved  branches  and  found  nothing. 
They  believed  that  the  great  tree  held  their 
captive  in  its  magic  power. 

Away  ran  their  messenger  to  their  high  chief, 
Lele-hoo-mao,  to  tell  him  about  the  trouble  at 
the  tabu  bread-fruit  tree  at  Nini  and  that  the 
sacrifice  for  which  the  oven  was  being  heated 
was  lost. 


28  LEGENDS  OF  HONOLULU 


The  chiefs  consulted  together  and  decided  to 
cut  down  that  tree  and  take  that  captive  out  of 
his  hiding-place.  They  sent  tree-cutters  with 
their  stone  axes. 

The  leader  of  the  tree-cutters  struck  the  tree 
with  his  stone  axe.  A  chip  leaped  from  the  tree, 
struck  him,  and  he  fell  dead. 

Another  caught  the  axe.  Again  chips  flew  and 
the  workman  fell  dead. 

Then  all  the  cutters  struck  and  gashed  the 
tree. 

Whenever  a  chip  hit  any  one  he  died,  and  the 
blood  of  the  tree  flowed  out  and  was  spattered 
under  the  blows  of  the  stone  axes.  Whenever  a 
drop  touched  a  workman  or  a  bystander  he  fell 
dead. 

The  people  were  filled  with  fear  and  cried  to 
their  priest  for  help. 

Wohi,  the  priest,  came  to  the  tree,  bowed  be- 
fore it,  and  remained  in  silent  thought  a  long 
time.  After  a  time  he  raised  his  head  and  said: 
"It  was  not  a  woman  who  went  into  the  tree. 
That  was  Papa  from  Kahiki.  She  is  a  goddess 
and  has  a  multitude  of  bodies.  If  we  treat  her 
well  we  shall  not  be  destroyed.'' 

Wohi  commanded  the  people  to  offer  sacrifices 
at  the  foot  of  the  tree.  This  was  done  with 
prayers  and  incantations.  A  black  pig,  black 
awa  and  red  fish  were  offered  to  Papa.  Then 


LEGEND  OF  THE  BREAD-FRUIT  TREE  29 

Wohi  commanded  the  wood-cutters  to  rub 
themselves  bountifully  with  cocoanut  oil  and  go 
fearless  to  their  work.  Chips  struck  them  and 
the  blood  of  the  tree  was  spattered  over  them, 
but  they  toiled  on  unhurt  until  the  great  tree 
fell.  Out  of  this  magic  bread-fruit  tree  a  great 
goddess  was  made.  Papa  gave  to  it  one  of  her 
names,  Ka-meha-i-kana,  and  endowed  it  with 
power  so  that  it  was  noted  from  Kauai  to  Hawaii. 
She  became  one  of  the  great  gods  of  Oahu,  but 
was  taken  to  Maui,  where  Kamehameha  secured 
her  as  his  god  to  aid  in  establishing  his  rule  over 
all  the  islands. 

The  peculiar  divine  gift  supposed  to  reside 
in  this  image  made  from  the  wonderful  bread- 
fruit tree  was  his  ability  to  aid  her  worshippers 
in  winning  land  and  power  from  other  people 
and  wisely  employing  the  best  means  of  firmly 
estabUshing  their  own  government,  thus  pro- 
tecting and  preserving  the  kingdom. 

Papa  dwelt  above  the  Kalihi  Valley  and  looked 
down  over  the  plains  of  Honolulu  and  Ewa  cov- 
ered with  well-watered  growing  plants  which 
gave  food  or  shade  to  the  multiplying  people. 

It  is  said  that  after  a  time  she  had  a  daughter, 
Kapo,  who  also  had  kupua,  or  magic  power. 
Kapo  had  many  names,  such  as  Kapo-ula-kinau 
and  Laka.  She  was  a  high  tabu  goddess  of  the 
ancient  Hawaiian  hulas,  or  dances.    She  had 


3©  LEGENDS  OF  HONOLULU 


also  the  power  of  assuming  many  bodies  at  will 
and  could  appear  in  any  form  from  the  mo-o,  or 
lizard,  to  man. 

Kapo  is  the  name  of  a  place  and  of  a  wonder- 
ful stone  with  a  front  like  the  front  of  a  house 
and  a  back  like  the  tail  of  a  fish/'  The  legends 
of  sixty  years  ago  say  that  Kapo  still  stood  in 
that  place  as  one  of  the  guardians  of  Kalihi 
Valley. 

Kapo  was  born  from  the  eyes  of  Haumea,  or 
Papa. 

Papa  looked  away  from  Kapo  and  there  was 
born  from  her  head  a  sharp  pali,  or  precipice, 
often  mist-covered;  this  was  Ka-moho-alii. 
Then  Pele  was  born.  She  was  the  one  who  had 
mighty  battles  with  Kamapuaa,  the  pig-man, 
who  almost  destroyed  the  volcano  Kilauea. 
It  was  Ka-moho-alii  who  rubbed  sticks  and 
rekindled  the  volcanic  fires  for  his  sister  Pele, 
thus  driving  Kamapuaa  down  the  sides  of  Kilauea 
into  the  ocean. 

These  three,  according  to  the  Honolulu  legends, 
were  the  highest-born  children  of  Papa  and 
Wakea. 

Down  the  Kalihi  stream  below  Papa's  home 
were  two  stones  to  which  the  Hawaiians  gave 
eepa,  or  gnomelike,  power.  If  any  traveller 
passes  these  stones  on  his  way  up  to  Papa's  rest- 
ing-place, that  wayfarer  stops  by  these  stones, 


LEGEND  OF  THE  BREAD-FRUIT  TREE  31 

gathers  leaves  and  makes  leis,  or  garlands,  and 
places  them  on  these  stones,  that  there  may  be 
no  trouble  in  all  that  day's  wanderings. 

Sometimes  mischievous  people  dip  branches 
from  lehua-trees  in  water  and  sprinkle  the  eepa 
rocks;  then  woe  to  the  traveller,  for  piercing 
rains  are  supposed  to  fall.  From  this  comes  the 
proverb  belonging  to  the  residents  of  Kalihi 
Valley,  ^^Here  is  the  sharp -headed  rain  of 
KaliW  ("Ka  ua  poo  lipilipi  o  Kalihi '0- 


32  LEGENDS  OF  HONOLULU 


IV 

THE  GODS  WHO  FOUND  WATER 

FOUR  great  gods  with  a  large  retinue  of  lesser 
gods  came  from  Kahiki  to  the  Hawaiian 
Islands.  "Kahiki''  meant  any  land  beyond  the 
skies  which  came  down  to  the  seas  around  the 
Hawaiian  group.  These  gods  settled  for  a  time 
in  Nuuanu  Valley,  back  of  the  lands  now  known 
as  Honolulu.  These  four  great  gods  were 
worshipped  by  the  Polynesians  scattered  all 
over  the  Pacific  Ocean.  Their  names  were  Ku, 
Lono,  Ka-ne  and  Kanaloa. 

Ka-ne  and  Kanaloa  were  the  water-finders, 
opening  fountains  and  pools  over  all  the  islands, 
each  pool  known  now  as  Ka-Wai-a-ke-Akua 
(The  water  provided  by  a  god). 

In  one  of  the  very  old  Hawaiian  newspapers 
the  question  was  asked,  "What  are  the  waters 
of  Ka-ne?''  The  answers  came:  The  heavy 
showers  of  life-giving  rain,  the  mountain  stream 
swelling  into  a  torrent  lifting  and  carrying  away 
canoes,  the  rainbow-colored  rain  loved  by  Ka-ne, 
the  continually  flowing  brooks  of  the  valleys 
and  the  fresh  waters  found  anywhere — these 
were  the  waters  of  Ka-ne. 


THE  GODS  WHO  FOUND  WATER  33 


It  may  reasonably  be  surmised  that  from 
the  reaUzation  of  the  blessing  of  fresh  waters 
the  ancient  Polynesians  as  well  as  the  Hawaiians 
looked  up  to  some  waters  to  be  found  somewhere 
in  the  lands  of  the  gods,  which  were  called  "the 
waters  of  life  of  Ka-ne."  The  Hawaiian  legends 
said:  "If  any  one  is  dead  and  this  water  is 
thrown  upon  him,  he  becomes  alive  again. 
Old  people  bathing  in  this  water  go  back  to 
their  youth."  If  the  common  fresh  water  of 
the  hills  and  plains  were  good,  it  was  easy  to 
look  beyond  to  something  better. 

The  gods  Ka-ne  and  Kanaloa  were  very  closely 
allied  to  the  farming  interests  of  the  people  of 
the  long  ago.  Prayers  were  offered  to  them  in 
all  the  different  stages  of  the  process  of  farming. 
When  a  field  was  selected  some  article  of  food 
was  cooked  and  offered  with  the  prayer: 

"Here  is  food, 
O  Gods  Ka-ne  and  Kanaloa  I 
Here  is  food  for  us. 
Give  life  to  us  and  our  family. 
Life  for  the  parents  feeble  with  age. 
Life  for  all  in  the  household. 
When  digging  and  planting  our  land 
Life  for  us — 

This  is  our  prayer.  Amama." 

A  similar  prayer  was  made  while  cultivating 
the  crops  or  harvesting  the  ripened  product. 


34  LEGENDS  OF  HONOLULU 


It  may  be  that  the  close  connection  of  waters 
with  plant  growth  made  these  two  gods  the 
especial  gods  of  farmers. 

There  was  a  host  of  other  gods  whose  names 
were  sometimes  used  in  prayers  offered  while 
farming.  Each  of  these  gods  bore  the  name 
"Ka-ne"  (sometimes  Ku  or  Lono  would  be  sub- 
stituted), followed  by  an  adjective  showing 
some  method  of  work,  but  all  these  names  of 
lesser  gods  were  apparently  used  to  explain  the 
particular  task  desired,  as  when  the  name  "Ka- 
ne-apuaa''  was  mentioned  in  some  prayers,  the 
word  "puaa"  (pig)  carried  the  idea  of  digging  or 
uprooting  the  soil. 

Ka-ne  and  Kanaloa  were  great  travellers. 
Together  they  journeyed  over  Kauai,  coming 
(according  to  an  account  written  in  the  Kuokoa 
about  1868  by  the  Rev.  J.  Waiamau)  from  far- 
away lands.  They  appeared  more  like  men  than 
gods,  and  the  Kauai  people  did  not  worship 
them,  so  they  opened  up  only  a  few  fountains 
and  crossed  over  to  the  island  Oahu. 

Throughout  all  the  islands  the  awa  root  has 
been  found.  It  was  bitter  and  very  astringent, 
but  when  crushed  and  mixed  with  water  the 
juice  became  a  liquor  greatly  loved  by  the 
people.  These  two  gods  drank  awa  from 
Kauai  to  Hawaii,"  so  the  old  legends  say. 

They  journeyed  along  the  coast  of  the  island 


THE  GODS  WHO  FOUND  WATER  35 

Oahu  until  they  came  to  Kalihi,  one  of  the  pres- 
ent suburbs  of  the  city  of  Honolulu.  For  a 
long  time  they  had  been  looking  up  the  hill- 
sides and  along  the  water  courses  for  awa — but 
had  not  found  what  seemed  desirable. 

At  Kalihi  a  number  of  fine  awa  roots  were 
growing.  They  pulled  up  the  roots  and  pre- 
pared them  for  chewing.  When  the  awa  was 
ready  Kanaloa  looked  for  fresh  water,  but  could 
not  find  any.  So  he  said  to  Ka-ne:  ^^Our  awa 
is  good,  but  there  is  no  water  in  this  place. 
Where  can  we  find  water  for  this  awa?^' 

Ka-ne  said,  "There  is  indeed  water  here." 
He  had  a  "large  and  strong  staff,"  in  some  of  the 
legends  called  a  spear.  This  he  took  in  his 
hands  and  stepped  out  on  the  bed  of  lava  which 
now  underlies  the  soil  of  that  region.  He  began 
to  strike  the  earth.  Deep  went  the  point  of  his 
staff  into  the  rock,  smashing  and  splintering  it 
and  breaking  open  a  hole  out  of  which  water 
leaped  for  them  to  mix  with  their  prepared  awa. 
This  pool  of  fresh  water  has  been  known  since 
the  days  of  old  as  Ka  -  puka  -  Wai  -  o  -  Kalihi 
(The  water  door  of  Kalihi).  The  gods,  stupefied 
by  the  liquor,  lay  down  and  slept.  When  at 
last  they  were  weary  of  that  resting-place,  they 
passed  Nuuanu  Valley  and  went  into  the  most 
beautiful  rainbow  valley  of  the  world,  Manoa 
Valley,  the  home  of  the  rainbow  princess.  This 


36  LEGENDS  OF  HONOLULU 


valley  is  one  of  the  well-settled  suburbs  of 
Honolulu. 

Well-wooded  precipices  guard  the  upper  end 
of  the  valley  and  make  difficult  the  path  to  the 
tops  of  the  mountains  rising  thousands  of  feet 
above. 

Here  the  gods  found  most  excellent  awa,  and 
Kanaloa  cried,  my  brother,  this  is  awa  sur- 
passing any  other  we  have  found;  but  where  shall 
I  go  to  find  water?''  Ka-ne  replied,  ^^Here  in 
this  hillside  is  water."  So  he  took  his  staff  and 
struck  it  fiercely  against  the  precipice  by  which 
they  had  found  awa.  Rapidly  the  rocks  were 
broken  off.  The  precipice  crept  back  from  the 
mighty  strokes  of  the  god  and  a  large  pool  of 
clear,  cool  water  nestled  among  the  great  stones 
which  had  fallen.  There  they  mixed  awa  and 
water  and  drank  again  and  again  until  the  sleep 
of  the  drunkard  came  and  they  rested  by  the 
fountain  they  had  made.  This  pool  is  still  at 
the  head  of  Manoa  Valley,  and  to  this  day  is 
called  Ka-Wai-a-ke-Akua  (The  water  pro- 
vided by  a  god). 

The  servants  of  hundreds  of  chiefs  have  borne 
water  from  this  place  to  their  thirsty  masters. 

In  the  days  of  Kamehameha  I.  very  often 
messengers  came  from  this  pool  of  water  of  the 
gods  with  calabashes  full  of  water  swinging 
from  the  ends  of  sticks  laid  over  their  shoulders. 


THE  GODS  WHO  FOUND  WATER  37 


When  they  came  near  any  individual  or  group 
of  Hawaiians  they  had  to  call  out  loudly,  giv- 
ing warning  so  that  all  by  whom  they  passed 
could  fall  prostrate  before  the  gift  of  the  gods 
to  the  great  king. 

Ka-ne  and  Kanaloa  made  many  fountains  of 
fresh  waters  in  all  the  different  islands.  Some- 
times a  watchman  refused  to  let  them  take  the 
desired  awa — the  legends  say  that  they  called 
such  persons  stingy,  and  caught  them  and  put 
them  to  death.  At  Honuaula  they  broke  a 
large  place  and  made  a  great  fish-pond. 

They  went  to  Kohala,  Hawaii,  and  found  a 
temple  in  which  they  lived  for  a  long  time,  and 
the  people  of  Hawaii  thought  they  were  gods. 
Therefore  they  brought  sacrifices  and  offered 
worship,  and  Ka-ne  and  Kanaloa  were  satisfied 
to  remain  as  two  of  the  gods  of  the  islands. 

This  idea  of  "striking  a  rock  for  water  springs" 
is  not  connected  or  derived  in  any  way  from 
Biblical  sources.  The  tool  used  by  Hawaiians 
for  centuries  for  digging  was  called  the  0-0, 
which  was  but  little  more  than  a  sharp-pointed 
stick  or  staff,  which  was  a  lever  as  well  as  a  spade. 
There  is  nothing  in  the  legend  beyond  the 
expression  of  a  desire  to  locate  water  springs  as 
a  gift  from  the  gods. 


38  LEGENDS  OF  HONOLULU 


V 

THE  WATER  OF  LIFE  OF  KA-NE 
A  Legend  of  Old  Hawaii 

"When  the  moon  dies  she  goes  to  the  living  water  of 
Ka-ne,  to  the  water  which  can  restore  all  to  life,  even  the 
moon  to  the  path  in  the  sky." — Maori  Legend  of  New  Zea- 
land. 

THE  Hawaiians  of  long  ago  shared  in  the  belief 
that  somewhere  along  the  deep  sea  beyond 
the  horizon  around  their  islands,  or  somewhere  in 
the  cloud-land  above  the  heavens  which  rested 
on  their  mountains,  there  was  a  land  known  as 
*^The  land  of  the  water  of  life  of  the  gods."  In 
this  land  was  a  lake  of  living  water  in  which 
always  rested  the  power  of  restoration  to  life. 
This  water  was  called  in  the  Hawaiian  language 
Ka  wai  ola  a  Ka-ne,  literally  ''The  water  living 
of  Ka-ne,''  or  ''The  water  of  life  of  Ka-ne." 

Mention  of  this  "wai  ola"  is  found  in  many 
of  the  Pacific  island  groups,  such  as  New  Zea- 
land, the  Tongas,  Samoa,  Tahiti  and  the  Ha- 
waiian Islands.  The  thought  of  "water  of  life" 
cannot  be  limited  to  only  a  few  references  in 
legends.     Some  of  the  most  interesting  legen- 


THE  WATER  OF  LIFE  OF  KA-NE  39 


dary  experiences  in  several  island  groups  belong 
to  the  stories  of  a  search  after  this  water  of 
life/' 

Ka-ne  was  one  of  the  four  greatest  gods  of 
the  Polynesians.  In  his  hands  was  placed  the 
care  of  the  water  of  life.  If  any  person  secured 
this  water,  the  power  of  the  god  went  with  it. 
A  sick  person  drinking  it  would  recover  health, 
and  a  dead  person  sprinkled  with  it  would  be  re- 
stored to  life. 

In  the  long,  long  misty  past  of  the  Hawaiian 
Islands  a  king  was  very,  very  ill.  All  his  friends 
thought  that  he  was  going  to  die.  The  family 
came  together  in  the  enclosure  around  the  house 
where  the  sick  man  lay.  Three  sons  were  wailing 
sorely  because  of  their  heavy  grief. 

An  old  man,  a  stranger,  passing  by  asked  them 
the  cause  of  the  trouble.  One  of  the  young  men 
repUed,  '^Our  father  lies  in  that  house  very  near 
death.'' 

The  old  man  looked  over  the  wall  upon  the 
young  men  and  said  slowly:  ''I  have  heard  of 
something  which  would  make  your  father  well. 
He  must  drink  of  the  water  of  life  of  Ka-ne. 
But  this  is  very  hard  to  find  and  difficult  to 
get." 

The  old  man  disappeared,  but  the  eldest  son 
said,  *^I  shall  not  fail  to  find  this  water  of  life, 
and  I  shall  be  my  father's  favorite  and  shall 


40  LEGENDS  OF  HONOLULU 


have  the  kingdom."  He  ran  to  his  father  for 
permission  to  go  and  find  this  water  of  life. 

The  old  king  said:  ''No,  there  are  many  diffi- 
culties and  even  death  in  the  way.  It  is  better 
to  die  here."  The  young  prince  urged  his  father 
to  let  him  try,  and  at  last  received  permission. 

The  prince,  taking  his  water  calabash,  hastened 
away,  but  the  journey  was  long  and  he  found  no 
water  which  had  the  power  of  life.  As  he  went 
along  a  path  through  the  forest,  suddenly  an 
ugly  little  man,  a  dwarf  (an  a-a),  appeared  in  his 
path  and  called  out,  ''Where  are  you  going  that 
you  are  in  such  a  hurry?"  The  prince  answered 
roughly:  "Is  this  your  business?  I  have  nothing 
to  say  to  you."  He  pushed  the  httle  man  aside 
and  ran  on. 

The  dwarf  was  very  angry  and  determined  to 
punish  the  rough  speaker,  so  he  made  the  path 
twist  and  turn  and  grow  narrow  before  the  trav- 
eller. The  further  the  prince  ran,  the  more 
bewildered  he  was,  and  the  more  narrow  became 
the  way,  and  thicker  and  thicker  were  the  trees 
and  vines  and  ferns  through  which  the  path 
wound.  At  last  he  fell  to  the  earth,  crawling 
and  fighting  against  the  tangled  masses  of  ferns 
and  the  clinging  tendrils  of  the  vines  of  the  land 
of  fairies  and  gnomes.  They  twined  themselves 
around  him  and  tied  him  tight  with  living  cords, 
and  in  their  hands  he  lay  like  one  who  was  dead. 


THE  WATAR  of  life  OF  KA-NE  41 

For  a  long  time  the  family  waited  and  at  last 
came  to  the  conclusion  that  he  had  been  over- 
come by  some  difficulty.  The  second  son  said 
that  he  would  go  and  find  that  water  of  life,  so 
taking  his  water  calabash  he  ran  swiftly  along 
the  path  which  his  brother  had  taken.  His 
thought  was  also  the  selfish  one,  that  he  might 
succeed  where  his  brother  had  failed  and  so  win 
the  kingdom. 

As  he  ran  along  he  met  the  same  little  man, 
who  was  the  king  of  the  fairies  although  he  ap- 
peared as  a  dwarf.  The  little  man  called  out, 
"Where  are  you  going  in  such  a  hurry?" 

The  prince  spoke  roughly,  pushed  him  out  of 
the  way,  and  rushed  on.  Soon  he  also  was  caught 
in  the  tangled  woods  and  held  fast  like  one  who 
was  dead. 

Then  the  last,  the  youngest  son,  took  his 
calabash  and  went  away  thinking  that  he  might 
be  able  to  rescue  his  brothers  as  well  as  get  the 
water  of  life  for  his  father.  He  met  the  same 
little  man,  who  asked  him  where  he  was  going. 
He  told  the  dwarf  about  the  king's  illness  and 
the  report  of  the  "water  of  life  of  Ka-ne,"  and 
asked  the  dwarf  if  he  could  aid  in  any  way. 
"For,"  said  the  prince,  "my  father  is  near  death, 
and  this  living  water  will  heal  him  and  I  do  not 
know  the  way." 

The  little  man  said:  "Because  you  have  spoken 


42  LEGENDS  OF  HONOLULU 


gently  and  have  asked  my  help  and  have  not 
been  rough  and  rude  as  were  your  brothers,  I 
will  tell  you  where  to  go  and  will  give  you  aid. 
The  path  will  open  before  you  at  the  bidding  of 
this  strong  staff  which  I  give  you.  By  and  by 
you  will  come  to  the  palace  of  a  king  who  is  a 
sorcerer.  In  his  house  is  the  fountain  of  that 
water  of  life.  You  cannot  get  into  that  house 
unless  you  take  three  bundles  of  food  which  I 
will  give  you.  Take  the  food  in  one  hand  and 
your  strong  staff  in  the  other.  Strike  the  door 
of  that  king's  house  three  times  with  your  staff 
and  an  opening  will  be  made.  Then  you  will 
see  two  dragons  with  open  mouths  ready  to 
devour  you.  Quickly  throw  food  in  their  mouths 
and  they  will  become  quiet.  Fill  your  calabash 
with  the  living  water  and  hurry  away.  At 
midnight  the  doors  are  shut,  everything  is 
tightly  closed,  and  you  cannot  escape." 

The  prince  thanked  the  little  man,  took  the 
presents  and  went  his  way  rejoicing,  and  after 
a  long  time  he  came  to  the  strange  land  and  the 
sorcerer's  house.  Three  times  he  struck  until 
he  broke  the  wall  and  made  a  door  for  himself. 
He  saw  the  dragons  and  threw  the  food  into  their 
mouths,  making  them  his  friends.  He  went 
in  and  saw  some  young  chiefs,  who  welcomed 
him  and  gave  him  a  war-club  and  a  bundle  of 
food.    He  went  on  to  another  room,  where  he 


THE  WATER  OF  LIFE  OF  KA-NE  43 


met  a  beautiful  maiden  whom  he  loved  at  once 
with  all  his  heart.  She  told  him  as  she  looked 
in  his  eyes  that  after  a  time  they  would  meet 
again  and  live  as  husband  and  wife.  Then  she 
showed  him  where  he  could  get  the  water  of 
life,  and  warned  him  to  be  in  haste.  He  dipped 
his  calabash  in  the  fountain  and  leaped  through 
the  door  just  as  the  moments  of  midnight  came. 

With  great  joy  he  hastened  from  land  to  land 
and  from  sea  to  sea  watching  for  the  little  man, 
the  a-a,  who  had  aided  him  so  much.  Almost 
as  if  his  wish  were  known  the  little  man  appeared 
and  asked  him  how  he  fared  in  his  journey. 
The  prince  told  him  about  the  long  way  and  the 
success  and  then  offered  to  pay  as  best  he  could 
for  all  the  aid  so  kindly  given. 

The  dwarf  refused  all  reward.  Then  the 
prince  said  he  would  be  so  bold  as  to  ask  one 
favor  more.  The  little  man  said,  ^^You  have 
been  so  thoughtful  in  dealing  with  me  as  one 
highly  honored  by  you,  ask  and  perhaps  I  can 
give  you  what  you  wish.'^ 

The  prince  said,  ^'I  do  not  want  to  return  home 
without  my  brothers;  can  you  help  me  find 
them?"  "They  are  dead  in  the  forest,"  said 
the  dwarf.  "If  you  find  them  they  will  only 
do  you  harm.  Let  them  rest  in  their  beds  of 
vines  and  ferns.    They  have  evil  hearts." 

But  the  young  chief  pressed  his  kindly  thought 


44  LEGENDS  OF  HONOLULU 


and  the  dwarf  showed  him  the  tangled  path 
through  the  forest.  With  his  magic  staff  he 
opened  the  way  and  found  his  brothers.  He 
sprinkled  a  little  of  the  water  of  life  over  them 
and  they  came  back  to  full  life  and  strength.  He 
told  them  how  he  had  found  the  'living  water 
of  Ka-ne,"  and  had  received  gifts  and  also  the 
promise  of  a  beautiful  bride.  The  brothers  for- 
got their  long  sleep  of  death  and  were  jealous 
and  angry  at  the  success  of  their  younger  brother. 

The  way  was  long  as  they  journeyed  home- 
ward. They  passed  a  strange  land  where  the 
high  chief  was  resisting  a  large  body  of  rebels. 
The  land  was  lying  desolate  and  the  people  were 
starving.  The  young  prince  pitied  the  high  chief 
and  his  people  and  gave  them  a  part  of  the 
bundle  of  food  from  the  house  of  the  god  Ka-ne. 
They  ate  and  became  very  strong.  Then  he  let 
the  chief  have  his  war-club.  Quickly  the  rebels 
were  destroyed  and  the  land  had  quiet  and  peace. 

He  aided  another  chief  in  his  wars,  and  still 
another  in  his  diflSculties,  and  at  last  came  with  his 
brothers  to  the  seacoast  of  his  own  land.  There 
they  lay  down  to  sleep,  but  the  wicked  brothers 
felt  that  there  were  no  more  troubles  in  which 
they  would  need  the  magic  aid  of  their  brother, 
so  they  first  planned  to  kill  him,  but  the  magic 
war-club  seemed  to  defend  him.  Then  they 
took  his  calabash  of  the  water  of  life  and  poured 


THE  WATER  OF  LIFE  OF  KA-NE  45 


the  water  into  their  water-jars^  filling  his  cala- 
bash again  with  salt,  sickish  sea-water.  They 
went  on  home  the  next  morning.  The  young 
prince  pressed  forward  with  his  calabash,  hand- 
ing it  to  his  father,  telHng  him  to  drink  and 
recover  life.  The  king  drank  deeply  of  the  salt 
water  and  was  made  more  seriously  sick,  ahnost 
to  death.  Then  the  older  brothers  came,  charg- 
ing the  young  prince  with  an  attempt  to  poison 
his  father.  They  gave  him  the  real  water  of 
life  and  he  immediately  became  strong  as  in  the 
days  of  his  youth. 

The  king  was  very  angry  with  the  youngest 
son  and  sent  him  away  with  an  officer  who  was 
skilled  in  the  forest.  The  ofiicer  was  a  friend  of 
the  young  prince  and  helped  him  to  find  a  safe 
hiding-place,  where  he  lived  a  long  time. 

By  and  by  the  three  great  kings  came  from 
distant  lands  with  many  presents  for  the  prince 
who  had  given  them  peace  and  great  prosperity. 
They  told  the  father  what  a  wonderful  son  he 
had,  and  wanted  to  give  him  their  thanks.  The 
father  called  the  officer  whom  he  had  sent  away 
with  the  young  man  and  acknowledged  the 
wrong  he  had  done.  The  officer  told  him  the 
prince  was  not  dead,  so  the  king  sent  messengers 
to  find  him. 

Meanwhile  one  of  the  most  beautiful  princesses 
of  all  the  world  had  sent  word  everywhere  that 


46  LEGENDS  OF  HONOLULU 


she  would  be  seated  in  her  house  and  any  prince 
who  could  walk  straight  to  her  along  a  line 
drawn  in  the  air  by  her  sorcerers,  without  turning 
to  either  side,  should  be  her  husband.  There  was 
a  day  set  for  the  contest. 

The  messengers  sent  out  by  the  king  to  find  the 
prince  knew  all  about  this  contest,  so  they  made 
all  things  known  to  their  young  chief  when  they 
found  him.  He  went  with  his  swift  steps  of  love 
to  the  land  of  the  beautiful  girl.  His  brothers 
had  both  failed  in  their  most  careful  endeavors, 
but  the  young  prince  followed  his  heart's  desire 
and  went  straight  to  a  door  which  opened  of  its 
own  choice.  Out  of  the  house  leaped  the  maiden 
of  the  palace  of  the  land  of  Ka-ne.  Into  his  arms 
she  rushed  and  sent  her  servants  everywhere  to 
proclaim  that  her  lord  had  been  found. 

The  brothers  ran  away  to  distant  lands  and 
never  returned.  The  prince  and  the  princess 
became  king  and  queen  and  lived  in  great  peace 
and  happiness,  administering  the  affairs  of  their 
kingdom  for  the  welfare  of  their  subjects.  Thus 
they  received  high  honor  from  all  their  people 
for  their  wisdom  and  grace. 


THE  GOD  OF  PAKAKA  TEMPLE  47 


VI 

THE  GOD  OF  PAKAKA  TEMPLE 

PAKAKA  was  a  heiau,  or  temple,  located  in 
the  long  ago  on  the  western  side  of  the  foot 
of  Fort  Street,  about  the  place  where  a  lumber- 
yard is  now  to  be  found.  There  are  several 
legends  connected  with  this  heiau.  One  of  the 
most  interesting  is  that  which  tells  how  the  god 
of  the  temple  came  into  being. 

The  story  of  the  god  of  this  temple  is  a  story 
of  voyages  and  vicissitudes.  Olopana  had  sailed 
away  from  Waipio,  Hawaii,  for  the  distant  isl- 
ands of  distant  seas.  Somewhere  in  all  that 
great  number  of  islands  which  were  grouped  un- 
der the  general  name  "Kahiki"  Olopana  found 
a  home.  Here  his  daughter  Mu-lei-ula  was 
near  to  childbirth.  ^^Mu  with  the  red  gar- 
land" was  experiencing  great  trouble.  For 
some  reason  Haumea,  one  of  the  divine  Poly- 
nesian ancestors,  had  stopped  for  a  time  to  visit 
the  people  of  that  land.  When  the  friends  were 
afraid  that  "Mu"  would  die,  Haumea  came  to 
help,  saying:  "In  our  land  the  mother  lives.  The 
mother  and  child  both  live."  The  people  said, 
"If  you  give  us  aid,  how  can  we  render  payment 
or  give  you  a  reward?" 


48  LEGENDS  OF  HONOLULU 


Haumea  said:  "There  is  a  beautiful  tree  with 
two  strange  but  glorious  flowers,  which  I  like 
very  much.  It  is  '  the  tree  of  changing  leaves' 
with  two  flowers,  one  kind  singing  sharply,  and 
the  other  singing  from  time  to  time.  For  this 
tree  I  will  save  the  life  of  the  chief's  daughter 
and  her  child." 

Gladly  the  sick  girl  and  her  friends  promised 
to  give  this  beautiful  tree  to  Haumea.  It  was 
a  tree  greatly  loved  and  enjoyed  by  the  princess. 
Haumea  commenced  the  prayers  and  incanta- 
tions which  accompanied  her  treatment  of  the 
sick,  and  the  chiefess  rapidly  grew  stronger. 
This  had  come  so  quickly  and  easily  that  she 
repented  the  gift  of  the  tree  with  the  beautiful 
flowers,  and  cried  out,  "I  will  not  give  the  tree." 
Immediately  she  began  to  lose  strength,  and 
called  to  Haumea  that  she  would  give  the  tree 
if  she  could  be  forgiven  and  healed.  However, 
as  strength  came  to  her  once  more  she  again 
felt  sorry  for  her  tree  and  refused  to  let  it  go. 
Again  the  incantations  were  broken  off  and 
the  divine  aid  withdrawn. 

Olopanain  agony  cried  to  his  daughter:  "Give 
up  your  tree.  Of  what  use  will  it  be  with  its 
flowers  if  you  die?"  Then  Haumea  gave  her  the 
final  strength,  with  the  most  powerful  incanta- 
tions, and  mother  and  child  both  lived  and  be- 
came well  and  strong. 


THE  GOD  OF  PAKAKA  TEMPLE  49 


Haumea  took  the  tree  and  travelled  over  the 
far  seas  to  distant  Hawaii.  On  that  larger  isl- 
and she  found  no  place  to  plant  the  tree.  She 
crossed  over  to  the  island  Maui,  and  came  to  the 
^^four  rivers."  There  she  found  the  awa  of  the 
gods  and  prepared  it  to  drink,  but  needed  fresh 
water  to  mix  with  it.  She  laid  her  tree  on  the 
ground  at  Puu-kume  by  the  Wai-hee  stream  and 
went  down  after  water.  When  she  returned  the 
tree  had  rooted.  While  she  looked  at  it  it  be- 
gan to  stand  up  and  give  life  to  its  branches. 
She  built  a  stone  wall  around  it,  shutting  out  the 
winds.  When  it  blossomed  Haumea  returned  to 
her  divine  home  in  Nuumehalani,  in  the  unknown 
land  of  mists  and  shadows  where  the  gods  dwelt. 

By  and  by  a  man  took  his  stone  axe  and  went 
out  to  cut  a  tree,  perhaps  to  make  a  god.  He 
saw  a  new  tree,  short  and  beautiful,  and  after 
hours  of  labor  cut  it  down.  The  night  was  com- 
ing on,  so  he  left  it  as  it  fell  and  went  home. 

That  night  a  fierce  and  mighty  storm  came 
down  from  the  mountains.  Blood-red  were  the 
streams  of  water  pouring  down  into  the  valleys. 
During  twenty  nights  and  twenty  days  the  angry 
rain  punished  the  land  above  and  around  Wai- 
hee.  The  river  was  more  than  a  rushing  tor- 
rent. It  built  up  hills  and  dug  ravines.  It 
hurled  its  mighty  waves  against  the  wall  inside 
which  the  tree  was  lying.    It  broke  the  wall, 


50  LEGENDS  OF  HONOLULU 


scattered  the  stones,  and  bore  the  tree  down  one 
of  the  deep  ravines  it  had  dug.  The  branches 
were  broken  off  and  carried  with  the  trunk  of 
the  tree  far  out  into  the  ocean. 

For  six  months  the  waves  tossed  this  burden 
from  one  place  to  another,  and  at  last  threw  the 
largest  branch  on  the  reef  near  the  beach  of 
Kailua,  on  the  island  Hawaii.  The  people  saw 
a  very  wonderful  thing.  Where  this  branch  lay 
stranded  in  the  water,  fish  of  many  kinds  gath- 
ered leaping  around  it.  The  chiefs  took  this 
wonderful  branch  inland  and  made  the  god 
Makalei,  which  was  a  god  of  Hawaii  for  gen- 
erations. 

Another  branch  came  into  the  possession  of 
some  of  the  Maui  chiefs,  and  was  used  as  a 
stick  for  hanging  bundles  upon.  It  became  a 
god  for  the  chiefs  of  Maui,  with  the  name  Ku- 
ke-olo-ewa. 

The  body  of  the  tree  rolled  back  and  forth 
along  the  beach  near  the  four  waters,  and  was 
wrapped  in  the  refuse  of  the  sea. 

A  chief  and  his  wife  had  not  yet  found  a  god  for 
their  home.  In  a  dream  they  were  told  to  get  a 
god.  For  three  days  they  consulted  priests,  re- 
peated prayers  and  incantations,  and  offered 
sacrifices  to  the  great  gods,  while  they  made 
search  for  wood  from  which  to  cut  out  their 
god.    On  the  third  night  the  omens  led  them 


THE  GOD  OF  PAKAKA  TEMPLE  $1 


down  to  the  beach  and  they  saw  this  trunk  of  a 
tree  rolling  back  and  forth.  A  dim  haze  was 
playing  over  it  in  the  moonlight.  They  took 
that  tree,  cut  out  their  god,  and  called  it  Ku-hoo- 
nee-nuu.  They  built  a  heiau,  or  temple,  for  this 
god,  and  named  that  heiau  Waihau  and  made 
it  tabu,  or  a  sacred  place  to  which  the  priests 
and  high  chiefs  alone  were  admitted  freely. 

The  mana,  or  divine  power,  of  this  god  was 
very  great,  and  it  was  a  noted  god  from  Hawaii 
to  Kauai.  Favor  and  prosperity  rested  upon 
this  chief  who  had  found  the  tree,  made  it  a  god, 
and  built  a  temple  for  it. 

The  king  who  was  living  on  the  island  Oahu 
heard  about  this  tree,  and  sent  servants  to  the 
island  Maui  to  find  out  whether  or  no  the  re- 
ports were  true.  If  true  they  would  bring  that 
god  to  Oahu. 

They  found  the  god  and  told  the  chief  that  the 
king  wanted  to  establish  it  at  Kou  (ancient 
Honolulu),  and  would  build  a  temple  for  it 
there.  The  chief  readily  gave  up  his  god  and 
it  was  carried  over  to  its  new  home. 

The  temple,  or  heiau,  was  built  at  Kou  and  the 
god  Ku-hoo-nee-nuu  placed  in  it.  This  temple 
was  Pakaka,  near  the  foot  of  Fort  Street,  the 
most  noted  temple  on  the  island  Oahu,  while  its 
god,  the  log  of  the  tree  from  a  foreign  land,  be- 
came the  god  of  the  chiefs  of  Oahu. 


52  LEGENDS  OF  HONOLULU 


VII 

MAMALA  THE  SURF-RIDER. 

^^TT^OU"  was  the  ancient  name  of  Honolulu — 
the  place  for  games  and  sports  among  the 
chiefs  of  long  ago.  A  little  to  the  east  of  Kou  and 
inside  the  present  filled  land  used  for  the  United 
States  quarantine  and  coal  station  was  a  pond 
with  a  beautiful  grove  of  cocoanut-trees  belonging 
to  a  chief,  Hono-kau-pu,  and  afterward  known 
by  his  name.  Straight  out  toward  the  ocean 
was  the  narrow  entrance  to  the  harbor,  through 
which  rolled  the  finest  surf  waves  of  the  Honolulu 
part  of  the  island  Oahu.  The  surf  bore  the  name 
'^Ke-kai-o-Mamala''  (^'The  sea  of  Mamala'O- 
When  the  surf  rose  high  it  was  called  *^Ka- 
nuku-o-Mamala"  C'The  nose  of  Mamala'O-  So 
the  sea  and  entrance  to  the  harbor  were  known 
by  the  name  ^^Mamala,"  and  the  shore  gave 
the  name  "Kou"  to  the  bay. 

Mamala  was  a  chiefess  of  kupua  character. 
This  meant  that  she  was  a  mo-o,  or  gigantic  liz- 
ard or  crocodile,  as  well  as  a  beautiful  woman, 
and  could  assume  whichever  shape  she  most 
desired.  One  of  the  legends  says  that  she  was 
a  shark  and  woman,  and  had  for  her  husband 
the  shark-man  Ouha,  afterward  a  shark-god 
having  his  home  in  the  ocean  near  Koko  Head. 


MAMALA  THE  SURF-RIDER  53 


Mamala  and  Ouha  drank  awa  together  and 
played  konane  on  the  smooth  konane  stone  at 
Kou. 

Mamala  was  a  wonderful  surf-rider.  Very 
skilfully  she  danced  on  the  roughest  waves. 
The  surf  in  which  she  most  delighted  rose  far 
out  in  the  rough  sea,  where  the  winds  blew 
strong  and  whitecaps  were  on  waves  which  rolled 
in  rough  disorder  into  the  bay  of  Kou.  The 
people  on  the  beach,  watching  her,  filled  the  air 
with  resounding  applause  as  they  clapped  their 
hands  over  her  extraordinary  athletic  feats. 

The  chief,  Hono-kau-pu,  chose  to  take  Mamala 
as  his  wife,  so  she  left  Ouha  and  lived  with  her 
new  husband.  Ouha  was  angry  and  tried  at 
first  to  injure  Hono  and  Mamala,  but  he  was 
driven  away.  He  fled  to  the  late  Ka-ihi-Kapu 
toward  Waikiki.  There  he  appeared  as  a  man 
with  a  basketful  of  shrimps  and  fresh  fish, 
which  he  offered  to  the  women  of  that  place, 
saying,  "Here  is  life  [i.e.,  a  living  thing]  for 
the  children.''  He  opened  his  basket,  but  the 
shrimps  and  the  fish  leaped  out  and  escaped 
into  the  water. 

The  women  ridiculed  the  god-man.  The  an- 
cient legendary  characters  of  all  Polynesia  as 
well  as  of  Hawaii  could  not  endure  anything 
that  brought  shame  or  disgrace  upon  them  in 
the  eyes  of  others.    Ouha  fled  from  the  taunts 


54  LEGENDS  OF  HONOLULU 


of  the  women,  casting  off  his  human  form,  and 
dissolving  his  connection  with  humanity.  Thus 
he  became  the  great  god-shark  of  the  coast  be- 
tween Waikiki  and  Koko  Head. 

The  surf-rider  was  remembered  in  the  beau- 
tiful mele,  or  chant,  coming  from  ancient  times 
and  called  the  mele  of  Hono-kau-pu: 

"The  surf  rises  at  Koolau, 
Blowing  the  waves  into  mist, 
Into  little  drops, 

Spray  falling  along  the  hidden  harbor. 

There  is  my  dear  husband  Ouha, 

There  is  the  shaking  sea,  the  running  sea  of  Kou, 

The  crab-like  moving  sea  of  Kou. 

Prepare  the  awa  to  drink,  the  crab  to  eat. 

The  small  konane  board  is  at  Hono-kau-pu. 

My  friend  on  the  highest  point  of  the  surf. 

This  is  a  good  surf  for  us. 

My  love  has  gone  away. 

Smooth  is  the  floor  of  Kou, 

Fine  is  the  breeze  from  the  mountains. 

I  wait  for  you  to  return, 

The  games  are  prepared, 

Pa-poko,  pa-loa,  pa-lele. 

Leap  away  to  Tahiti 

By  the  path  to  Nuumehalani  (home  of  the  gods). 

Will  that  lover  (Ouha)  return? 

I  belong  to  Hono-kau-pu, 

From  the  top  of  the  tossing  surf  waves. 

The  eyes  of  the  day  and  the  night  are  forgotten. 

Kou  has  the  large  konane  board. 

This  is  the  day,  and  to-night 

The  eyes  meet  at  Kou.'* 


VIII 

A  SHARK  PUNISHED  AT  WAIKIKI 

BETWEEN  i860  and  1870  two  Hawaiian 
papers,  the  Kuokoa  and  the  Au-Okoa,  gave 
space  to  a  great  many  chapters  of  Hawaiian 
history  and  legend. 

Among  the  legendary  characters  was  Ka-ehu 
— the  little  yellow  shark  of  Pearl  Harbor.  He 
had  been  given  magic  power  and  great  wisdom 
by  his  ancestor  Kamoiliili,  the  shark-god, 
brother  of  the  fire-goddess  Pele. 

Part  of  his  life  had  been  spent  with  his  par- 
ents, who  guarded  the  sea  precipices  of  the 
Coast  of  Puna  in  the  southern  part  of  the  island 
Hawaii.  While  at  Pearl  Harbor  he  became 
homesick  for  the  beauty  of  Puna,  so  he  chanted: 

"O  my  land  of  rustling  lehua- trees! 
Rain  is  treading  on  your  budding  flowers, 
It  carries  them  to  the  sea. 
They  meet  the  fish  in  the  sea. 
This  is  the  day  when  love  meets  love, 
My  longings  are  stirring  within  me 
For  the  spirit  friends  of  my  land. 
They  call  me  back  to  my  home, 
I  must  return." 


56  LEGENDS  OF  HONOLULU 


Ka-ehu  called  his  shark  friends  and  started 
along  the  Oahu  shores  on  his  way  to  Hawaii. 
At  Waikiki  they  met  Pehu,  a  shark  visitor  from 
Maui,  who  lived  in  the  seas  belonging  to  Hono- 
ka-hau.  Pehu  was  a  man-eating  shark  and  was 
swimming  back  and  forth  at  Kalehua-wike  (the 
surf  outside  Moana  Hotel).  He  was  waiting 
for  some  surf-rider  to  go  out  far  enough  to  be 
caught. 

Ka-ehu  asked  him  what  he  was  doing  there. 
He  replied,  "I  am  catching  a  crab  for  my  break- 
fast." 

Ka-ehu  said,  "We  will  help  you  catch  your 
crab.'' 

He  told  Pehu  to  go  near  the  coral  reef  while 
he  and  his  large  retinues  of  sharks  would  go 
seaward.  When  a  number  of  surf-riders  were 
far  out  he  and  his  sharks  would  appear  and 
drive  them  shoreward  in  a  tumultuous  rush; 
then  Pehu  could  easily  catch  the  crab.  This 
pleased  the  shark  from  Maui,  so  he  went  close 
to  the  reef  and  hid  himself  in  its  shadows. 

Ka-ehu  said  to  his  friends:  "We  must  kill 
this  man-eating  shark  who  is  destroying  our 
people.  This  will  be  a  part  of  our  pay  to  them 
for  honoring  us  at  Puu-loa  [the  ancient  name 
for  Pearl  Harbor],  We  will  all  go  and  push 
Pehu  into  the  shallow  water." 

A  number  of  surf-riders  played  on  the  waves, 


A  SHARK  PUNISHED  AT  WAIKIKl  57 


and  Pehu  called  for  the  other  sharks  to  come,  but 
Ka-ehu  told  him  to  wait  for  a  better  chance. 
Soon  two  men  started  on  a  wave  from  the  dis- 
tant dark  blue  sea  where  the  high  surf  begins. 

Ka-ehu  gave  a  signal  for  an  attack.  He  told 
his  friends  to  rush  in  under  the  great  wave  and 
as  it  passed  over  the  waiting  Pehu  crowd  the  men 
and  their  surf-boards  to  one  side  and  push  the 
leaping  Pehu  so  that  he  would  be  upset.  Then 
while  he  was  floundering  in  the  surf  they  must 
hurl  him  over  the  reef. 

As  Pehu  leaped  to  catch  one  of  the  coming 
surf-riders  he  was  astonished  to  see  the  man 
shoved  to  one  side,  then  as  he  rose  almost  straight 
up  in  the  water  he  was  caught  by  the  other 
sharks  and  tossed  over  and  over  until  he  plunged 
head  first  into  a  deep  hole  in  the  coral.  There  he 
thrashed  his  great  tail  about,  but  only  forced  him- 
self farther  in  so  that  he  could  not  escape. 

The  surf-riders  were  greatly  frightened  when 
they  saw  the  company  of  sharks  swimming 
swiftly  outside  the  coral  reef — but  they  were 
not  afraid  of  Pehu.  They  went  out  to  the  hole 
and  killed  him  and  cut  his  body  in  pieces. 
Inside  the  body  they  found  hair  and  bones, 
showing  that  this  shark  had  been  destroying 
some  of  their  people. 

They  took  the  pieces  of  the  body  of  that 
great  fish  to  Pele-ula  (near  the  present  corner 


S8  LEGENDS  OF  HONOLULU 


of  Nuuanu  and  Beretania  Streets).  There  they 
made  a  great  oven  and  burned  the  pieces. 

The  place  where  he  stuck  fast  in  the  coral  is 
probably  still  known  by  the  fishermen  of  Waikiki 
and  is  not  far  from  the  Moana  Hotel  beach. 

Ka-ehu  passed  on  toward  Hawaii  as  a  knight- 
errant,  meeting  many  adventures  and  punishing 
evil-minded  residents  of  the  great  sea. 


THE  LEGENDARY  ORIGIN  OF  KAPA  59 


IX 

THE  LEGENDARY  ORIGIN  OF  KAPA 

DR.  BRIGHAM,  the  director  of  the  Bishop 
Museum  in  Honolulu,  well  says,  '^Kapa 
(or  tapa)  is  simply  ka,  the,  and  pa,  beaten,  or 
the  beaten  thing." 

The  cloth  used  for  centuries  by  the  Hawai- 
ians  and  some  other  Polynesians  was  'Hhe 
beaten  thing"  resulting  from  beating  the  inner 
mucilaginous  bark  of  certain  trees  into  pulp  and 
then  into  sheets  which  could  be  used  for  cloth- 
ing or  covering. 

The  letters  ''k"  and  ''t"  have  from  time 
immemorial  been  interchangeable  among  the 
Hawaiians,  therefore  the  words  ^^kapa"  and 
"tapa''  have  both  been  freely  used  as  the 
name  of  the  ancient  wood-pulp  cloth  of  the 
Hawaiians. 

The  old  people  said  that  in  the  very  long  ago 
their  ancestors  did  not  have  anything  like  the 
kapa  cloth  which  has  been  known  for  many 
centuries.  They  said  also  that  there  was  no 
kapa  maoli,  meaning  that  there  was  nothing  in 
nature  which  provided  clothing  or  covering. 
Very  little  reference  is  made  in  the  legends  to  the 


6o  LEGENDS  OF  HONOLULU 


use  of  skins  as  clothing,  although  the  dog  and 
pig  were  brought  with  chickens  by  their  early 
ancestors. 

The  clothing  of  the  oldest  time  was  sometimes 
made  by  tying  dried  banana  leaves  around  the 
body,  and  coverings  were  made  by  throwing  dry 
banana  leaves  over  the  body.  Thus  Kawelo  was 
warmed  and  brought  back  to  life,  according  to 
one  of  the  most  famous  legends  of  the  island 
Kauai. 

The  long,  fragrant  leaves  of  the  ti  plant  were 
dried,  soaked  in  water  until  soft,  the  outside 
scraped  off,  then  fastened  together  by  braiding 
or  tying.  In  this  way  a  very  warm  cloak  was 
made  and  worn  by  bird-catchers.  They  found 
it  very  good  for  shedding  rain  and  keeping  out 
cold  when  they  went  into  the  mountains.  Some- 
times the  long  leaves  of  the  Lau-hala  were 
thatched  into  covering  for  the  body  as  well  as 
for  the  house.  So  also  grass  was  braided  into 
very  fine  cloaks  as  well  as  mats.  Banana  leaves 
hanging  in  strips  like  a  fringe  were  used  for 
malos  (loin  cloths)  for  men,  and  pa-us  (skirts) 
for  women. 

For  many  generations  the  art  of  making  most 
beautiful  and  costly  feather  garments  has  been 
known  by  the  Hawaiians.  They  braided  or 
wove  a  foundation  mat  of  very  fine  vegetable 
fibres,  such  as  the  long  threads  of  the  ieie  vine. 


THE  LEGENDARY  ORIGIN  OF  KAPA  6l 

This  mat  was  fashioned  into  a  mahiole,  or 
warrior's  helmet,  a  kihei,  or  shoulder  cape,  or  an 
ahuula,  or  long  cloak,  and  covered  with  the  most 
brilliant  red  and  golden  feathers  which  could  be 
secured  from  the  Hawaiian  forest  birds.  It  is 
natural  to  suppose  that  the  most  ancient  people 
brought  the  knowledge  of  kapa-making  with 
them  when  they  came  from  the  original  home  of 
the  Polynesians.  But  in  the  legend  of  Mak- 
uakaumana  the  gods  Ka-ne  and  Kanaloa  are 
represented  as  feeling  pity  for  one  of  their  wor- 
shippers when  they  saw  him  shivering  in  a  fierce 
storm  of  cold  rain;  therefore  they  taught  him 
how  to  make  a  kihei,  or  shoulder  cape.  Great  was 
the  wonder  of  the  people  of  the  northern  side  of 
the  island  of  Oahu  when  he  appeared  among 
them  and  taught  them  how  to  make  cloaks  like 
^Hhe  gift  of  the  gods." 

The  legend  is  interesting,  but  only  shows  that 
the  people  sometime  learned  how  to  make  a  work- 
day cloak.  The  Hawaiian  method  of  pounding 
the  adhesive  bark  of  certain  trees  until  that 
bark  becomes  a  pulpy  mass  and  then  making 
and  drying  sheets  was  used  in  Samoa  and  many 
other  islands  of  the  Pacific  Ocean  and  also  even 
in  Mexico  hundreds  of  years  ago.  Evidently 
the  Hawaiian  brought  the  art  with  him  or  learned 
it  from  the  sea  rovers  of  about  the  tenth  cen- 
tury.   Nevertheless,  the  Hawaiian  legend  of 


62  LEGENDS  OF  HONOLULU 


the  origin  of  kapa  is  a  myth  well  worth  keeping 
on  record  in  Hawaiian  literature.  It  was  partly 
published  in  a  native  paper,  the  Kuokoa^  in  1865, 
but  many  references  in  other  legends  printed 
about  the  same  time  fill  out  the  story. 

Back  of  Honolulu  a  beautiful  valley  rises  in 
a  gentle  slope  between  two  rugged,  precipitous 
ranges  of  lava  mountains  until  it  reaches  cloud- 
land  and  drinks  ceaselessly  from  the  fountains 
of  the  sky.  A  stream  of  laughing  water  rising 
from  waterfalls  blown  into  spray  by  swift  winds 
rushes  and  leaps  in  numberless  cascades  through 
pleasant  groves  down  this  valley  of  restful  shad- 
ows until  it  is  lost  in  the  coral  reefs  of  an  iri- 
descent sea. 

This  is  the  noted  Nuuanu  Valley  of  winding 
ways  loved  by  sightseers  as  they  climb  to  the 
grand  outlook  over  extinct  craters,  island  coast 
and  boundless  ocean,  called  ^Hhe  view  from 
Nuuanu  Pali." 

This  was  the  valley  supposed  to  have  been 
the  first  habitation  of  the  gods,  from  which  all 
life  spread  over  the  island  group.  Here  the 
gnomes,  or  the  eepa  people,  had  their  home,  and 
here  the  Menehunes  (the  fairies)  built  a  temple 
for  "the  child  adopted  by  the  gods." 

The  waters  of  the  valley  stream  made  pro- 
ductive large  areas  of  fertile  land  where  the 
valley  broadened  into  the  large  seaside  plain 


THE  LEGENDARY  ORIGIN  OF  KARA  63 

in  which  now  lies  the  city  of  Honolulu.  Here 
at  a  place  called  Pu-iwa,  by  the  side  of  the  run- 
ning water,  a  farmer  by  the  name  of  Maikoha 
lived  with  his  daughters  without  any  care  be- 
yond raising  whatever  food  they  needed  for 
themselves  and  for  their  tribute  to  the  king 
and  their  offerings  to  the  gods. 

Years  passed  by  and  Maikoha  became  weak 
and  ill.  The  eepa  people  of  the  upper  valley 
had  always  sent  driving  rains  and  cold  winds 
down  the  valley,  and  Maikoha  had  cared  little 
for  them;  but  the  old  man  at  last  went  into  the 
days  of  death  feeling  a  chill  which  struck  to 
his  very  heart.  On  his  death-bed  he  called  his 
daughters  and  commanded  them  carefully  to 
obey  his  words.  He  said:  "When  I  die,  bury 
my  body  close  to  the  waters  of  our  pleasant 
stream.  A  tree  will  grow  from  that  burial- 
place.  This  tree  will  be  to  you  for  kapa,  from 
which  you  will  make  all  things  good  for  clothing 
as  well  as  covering  when  you  sleep  or  are  ill. 
The  bark  of  this  tree  is  the  part  you  will  use.'' 

When  death  came,  the  daughters  buried  their 
father  by  the  running  water.  After  a  time  a 
tree  grew  from  the  grave.  The  daughters  saw 
that  it  was  a  new  tree  such  as  they  had  never 
seen  before.  It  was  not  tall  and  large,  but  threw 
out  a  number  of  small,  spreading  branches. 
This  was  the  wauke-tree. 


64  LEGENDS  OF  HONOLULU 


The  daughters  with  great  fear  drew  near  to 
this  monument  which  was  over  their  father's 
grave.  They  beUeved  it  was  a  gift  from  the 
aumakua,  the  ghost-god,  into  which  they 
supposed  the  spirit  of  their  father  had  been 
changed. 

Reverently  they  touched  the  tree,  broke  off 
some  of  the  branches,  stripped  off  the  bark,  and 
pounded  and  pounded  until  the  pieces  were 
fastened  together  in  a  rude  kind  of  cloth.  Thus 
they  found  kapa,  the  beaten  thing,"  and  learned 
how  to  make  it  into  small  and  large  pieces  and 
out  of  these  fashion  such  clothing  as  met  their 
need. 

Wherever  they  cut  or  broke  the  branches  of 
this  new  tree  the  broken  pieces  took  root,  or, 
if  the  fragments  were  caught  by  the  swift-flow- 
ing stream,  they  were  tossed  on  the  bank  or  car- 
ried and  scattered  over  the  plain,  and  wherever 
they  went  they  found  a  place  to  plant  themselves 
until  they  grew  even  to  the  sea. 

Branches  were  carried  to  the  other  islands; 
thus  the  wauke  became  a  blessing  to  all  the 
people.  The  kapa-tree  under  the  name  ^^aute,'' 
which  is  the  same  as  wauke,  was  a  blessing  to 
many  Polynesians,  from  Tahiti  to  New  Zealand. 

In  after  years  other  trees,  such  as  the  mamaki, 
the  maa-loa  and  po-ulu,  were  found  to  have  bark 
from  which  kapa  could  be  made;  but  the  old 


THE  LEGENDARY  ORIGIN  OF  KARA  65 

people  said,  "From  the  wauke  we  get  the  best 
kapa  for  fine,  soft  clothing." 

Maikoha  became  the  chief  aumakua,  or  an- 
cestor-god, of  the  Hawaiian  kapa-makers,  and 
has  been  worshipped  for  generations.  When 
they  planted  the  v/auke  branches,  or  shoots, 
prayers  and  incantations  and  sacrifices  were 
offered  to  Maikoha.  Before  branches  were  cut 
and  placed  in  bundles  to  be  carried  to  a  field  set 
apart  for  kapa-making,  the  favor  of  Maikoha 
was  again  sought. 

One  of  the  daughters  of  Maikoha,  whose  name 
was  Lau-hu-iki,  became  the  aumakua  of  all 
those  who  pounded  the  prepared  bark,  for  to 
her  was  given  the  power  of  finding  kapa  in  the 
bark  of  the  wauke-tree,  and  she  had  the  power  of 
teaching  how  to  pound  as  well  as  bless  the  labor 
of  those  who  worshipped  her. 

The  other  daughter,  Laa-hana,  was  also  wor- 
shipped as  an  aumakua  by  those  who  used 
especially  marked  clubs  while  beating  the  bark 
into  patterns  or  marked  lines,  for  they  said  she 
learned  how  to  scratch  the  clubs  with  sharks' 
teeth  so  that  marks  would  be  left  in  the  pounded 
sheets.  She  was  also  able  to  teach  those  who 
worshipped  her  to  mark  figures  or  patterns  on 
the  pounded  kapa. 

Thus  Maikoha  and  his  daughters  became  the 
chief  gods  of  the  kapa-makers;  but  other  ances- 


66  LEGENDS  OF  HONOLULU 


tral  gods  were  also  found  from  time  to  time  as 
some  new  step  was  taken  in  perfecting  the  art. 

Ehu,  a  man,  was  made  the  aumakua  of  kapa- 
dyers  because  he  learned  how  to  dip  the  cloth 
in  dyes  and  give  it  color.  He  discovered  the 
red  dye  in  the  blood  of  the  kukui-tree;  therefore 
prayers  were  offered  to  him  and  sacrifices  laid 
on  his  altar  when  the  kapa-maker  desired  to 
color  some  of  the  work. 

A  small  corner  in  a  house  in  the  kapa-field 
usually  had  a  very  small  pile  of  stones  called 
^^the  altars."  Here  small  offerings  of  leaves  or 
fruit  could  be  placed  while  the  worshipper  chanted 
his  prayer. 

Kapa-dyers  searched  forests  for  trees  and 
plants  which  could  give  life-blood  for  different 
dyes.  The  sap  of  these  plants  was  carefully 
put  in  bamboo  joints  and  carried  to  the  place 
where  the  pounders  sang  and  worked. 

Offerings  of  leaves  and  fruits  and  flowers  were 
made  to  Ehu  from  time  to  time  while  the  dyes 
were  being  collected  as  well  as  when  they  were 
used  to  color  the  kapa. 

Sometimes  the  sheets  were  spotted  by  sprink- 
ling colors  over  them.  Sometimes  they  were 
marked  in  lines  and  figures  by  using  bamboo 
splints  or  bamboos  with  ends  pounded  into  brush- 
like fibres.  Stone  cups  were  kept  in  the  kapa- 
fields  for  the  dye  and  the  marking-splint. 


THE  LEGENDARY  ORIGIN  OF  KAPA  67 

Sometimes  torn-up  pieces  of  dyed  kapas  were 
pounded  up  with  new  sheets,  producing  a  mottled 
efifect.  White  kapas  of  the  best  texture  were 
used  in  the  temples  to  cover  the  gods  in  certain 
parts  of  the  temple  ceremonies.  They  were 
also  used  to  mark  a  strict  tabu.  When  laid 
on  an  object,  it  meant  that  it  was  not  to  be 
touched  under  pain  of  punishment  by  the  guard- 
ing aumakua.  Fastened  to  a  staff  and  placed 
in  a  path,  it  meant  that  this  path  was  tabu.  It 
was  in  this  way  that  tabu  standards  were  placed 
around  the  temples. 

A  kapa  dipped  in  a  black  dye  was  kept  for 
the  death  covering,  especially  of  those  of  very 
high  rank. 

Sometimes  the  perfumes  of  sweet  flowers  or 
the  oil  of  such  trees  as  the  iliahi  (sandalwood) 
were  pounded  into  the  kapa  while  it  was  being 
made.  ^'The  perfumes  were  made  in  this  way. 
The  sweet-smelling  things  were  placed  in  a  cala- 
bash and  covered  with  water.  Hot  stones  were 
put  in  the  water  and  the  fragrance  drawn  out 
of  the  plants.  The  water  was  boiled  away 
until  the  perfume  became  very  strong.  This 
was  done  with  the  sweet-scented  flowers  of 
the  niu  (cocoanut)  and  of  the  lau-hala,  and 
the  wood  of  the  iliahi  and  other  fragrant 
plants." 

When  the  kapas  were  perfumed,  they  were 


68  LEGENDS  OF  HONOLULU 


dried  inside  a  house  so  that  the  fragrance  should 
not  be  lost. 

Sometimes  the  kapas  were  well  scraped  with 
pieces  of  shell  or  rubbed  with  stones,  then  were 
rolled  in  dirt  and  put  in  a  calabash  and  well 
soaked  for  a  long  time.  When  these  kapas 
were  washed,  scraped  and  pounded  again,  they 
became  very  soft.  Often  the  kapa-maker  would 
take  these  sheets  of  kapa  and  spread  them  over 
a  layer  of  cold,  wet,  fresh-water  moss,  leaving 
them  all  night  for  the  dew  to  fall  upon.  These 
kapas  became  very  bright  and  shining.  Some- 
times finished  kapas  were  oiled  so  that  they  be- 
came excellent  protectors  from  the  wet  and  cold 
of  heavy  mists  and  rains.  These  oiled  kapas 
were  frequently  varnished  by  being  rubbed  with 
eggs.  Spider  eggs  were  considered  the  best  for 
this  purpose. 

In  the  early  time  a  flat  stone  was  used  upon 
which  to  pound  out  the  sheets  of  kapa,  but 
blocks  of  wood  and  long,  heavy  sticks  were 
found  to  give  the  best  results.  These  were 
called  kua-kuku.  A  block  cut  in  a  certain  way 
was  very  much  liked  by  the  women,  for  it  gave 
back  a  soft  sound  with  the  rhythmic  beat  of 
the  mallets,  accompanied  by  their  own  chants 
and  incantations  to  Maikoha  or  one  of  the  other 
avunakuas. 

Hina,  the  mother  of  the  demi-god  Maui, 


THE  LEGENDARY  ORIGIN  OF  KARA  69 

was  the  great  kapa-maker  of  the  legends  of 
the  ancient  Hawaiians.  It  is  said  that  she  still 
spreads  her  kapas  in  the  sky.  They  are  the 
beautiful  clouds  of  all  colors,  sometimes  piled 
up  and  sometimes  lying  in  sheets.  When  fierce 
winds  blow  and  lift  and  toss  the  cloud  kapas  and 
roll  off  the  stones  which  Hina  has  placed  on  them 
to  hold  them  down,  or  when  she  throws  off  the 
stones  herself,  the  noise  of  the  rolling  stones  is 
the  thunder  which  men  hear. 

When  Hina  rolls  the  cloud  sheets  together, 
the  folds  glisten  and  flash  in  the  light  of  the  sun; 
thus  what  men  call  lightning  is  the  sunlight 
leaping  from  sheet  to  sheet  of  Hina's  kapas  in 
cloudland. 


^0  LEGENDS  OF  HONOLULU 


X 

CREATION  OF  MAN 

BACK  of  Honolulu  rises  a  cloud-capped  range 
of  island  mountains.  Just  over  this  range 
is  the  place  where  Kamakau,  a  native  historian  of 
about  sixty  years  ago,  says  that  the  Hawaiian 
gods  created  the  first  inhabitants  of  these  islands. 
The  story  has  been  repeated  in  several  Hawaiian 
papers  and  with  embellishments,  was  adopted  by 
Judge  Fornander  and  mentioned  in  notes  in  his 
work  ^^The  Polynesian  Race."  Parts  of  the 
story  are  evidently  old  Hawaiian,  but  the  part 
which  describes  the  creation  of  man  is  thor- 
oughly Bibhcal  with  the  addition  of  a  few  touches 
of  the  imagination. 

The  gods  had  come  from  far-off  unknown 
lands.  They  brought  with  them  the  mysterious 
people  who  live  in  precipices  and  trees  and  rocks. 
These  were  the  invisible  spirits  of  the  air. 

Ku,  Ka-ne,  Lono  and  Kanaloa  were  the  first 
gods  made. 

The  earth  was  a  calabash.  The  gods  (other 
legends  say  the  first  man  maker)  threw  the  cala- 
bash cover  upward  and  it  became  the  sky.  Part 
of  the  thick    flesh"  became  the  sun.  Another 


CREATION  OF  MAN 


71 


part  was  the  moon.  The  stars  came  from  the 
seeds. 

The  following  fine  chant  describes  the  ap- 
pearance of  the  earth: 

"The  sky  is  established. 
The  earth  is  established. 
Fastened  and  fastened, 
Always  holding  together, 
Entangled  in  obscurity. 
Near  each  other  (a  group  of  islands) 
Spreads  out  like  a  flock  of  birds. 
Leaping  up  are  the  divided  places. 
Lifted  far  up  are  the  heavens. 
Polished  by  striking. 
Lamps  rest  in  the  sky. 
Presently  the  clouds  move. 
The  great  sun  rises  in  splendor. 
Mankind  arises  to  pleasure, 
The  moving  sky  is  above." 

The  gods  went  over  to  a  small  island  called 
Mokapu,  and  thought  they  would  make  man  to 
be  chief  over  all  other  things.  Mololani  was  the 
crater  hill  which  forms  the  little  island.  On  the 
sunrise  side  of  this  hill,  near  the  sea,  was  the 
place  where  red  dirt  lay  mixed  with  dark  blue 
and  black  soil.  Here  Ka-ne  scratched  the  dirt 
together  and  made  the  form  of  a  man. 

Kanaloa  ridiculed  the  mass  of  dirt  and  made 
a  better  form,  but  it  did  not  have  life.  Ka-ne 


72  LEGENDS  OF  HONOLULU 


said,  "You  have  made  a  dirt  image;  let  it  be- 
come stone." 

Then  Ka-ne  ordered  Ku  and  Lono  to  carefully 
obey  his  directions.  They  were  afraid  he  would 
kill  them,  so  at  once  they  caught  one  of  the 
spirits  of  the  air  and  pushed  it  into  the  image 
Ka-ne  had  made. 

Fornander,  in  his  book  "The  Polynesian 
Race,"  says  that  Lono  brought  whitish  clay  from 
the  four  ends  of  the  world,  with  which  to  make 
the  head,  but  there  is  no  foundation  for  this 
statement  in  the  legends.  This  must  have  been 
a  verbal  statement  made  to  him  by  Kamakau. 
When  the  spirit  had  been  pushed  into  the  body, 
Ka-ne  stood  by  the  image  and  called,  "Hiki 
au-E-ola!  E-ola!"  ("  I  come,  live!  live!") 

Ku  and  Lono  responded  "Live!  live!"  Then 
Ka-ne  called  again,  "I  come,  awake!  awake!" 
and  the  other  two  responded,  "Awake! 
awake!"  and  the  image  became  a  living  man. 

Then  Ka-ne  cried,  "I  come,  arise!  arise!" 
The  other  gods  repeated,  "Arise!  arise!"  and  the 
image  stood  up — a  man  with  a  living  spirit. 
They  named  him  Wela-ahi-lani-nui,  or  "The 
great  heaven  burning  hot." 

A  chant  is  given,  probably  made  by  Kamakau, 
giving  the  divine  signs  attending  the  birth  of  a 
chief : 


CREATION  OF  MAN 


73 


"The  stars  were  burning. 
Hot  were  the  months. 
Land  rises  in  islands, 
High  surf  is  like  mountains, 
Pele  throws  out  her  body  (of  lava). 
Broken  masses  of  rain  from  the  sky, 
The  land  is  shaken  by  earthquakes, 
Ikuwa  reverberates  with  thunder." 

Ikuwa  was  the  month  of  thunder  and  light- 
ning. Thus  attended  by  the  right  signs  a  chief 
came  into  the  world. 

The  Au-Okoa,  a  native  paper  of  1869,  says 
that  the  gods  took  this  man  to  their  home  and 
nourished  him.  When  he  became  strong  he 
went  out  to  walk  around  the  home  of  the  gods. 
Soon  he  noticed  a  shadow  going  around  with  his 
body.  It  walked  when  he  walked,  and  rested 
when  he  rested.  He  wondered  what  this  thing 
was,  and  called  it  '^aka,"  or  "shadow." 

When  he  slept,  Ku,  Ka-ne  and  Lono  tore  open 
his  body,  and  Ka-ne  took  out  a  woman,  leaving 
Ku  and  Lono  to  heal  the  body.  Then  they  put 
the  woman  by  the  side  of  the  man  and  they 
were  alike. 

Wela-ahi-lani-nui  woke  and  found  a  beautiful 
one  lying  by  him,  and  thought:  ''This  is  that 
thing  which  has  been  by  my  side,  my  aka.  The 
gods  have  changed  it  into  this  beautiful  one." 
So  he  gave  her  the  name  "Ke-aka-huli-lani" 


74  LEGENDS  OF  HONOLULU 


("The  heaven-changed  shadow  But  the  na- 
tives have  called  her  "Owe.''  These  were  the 
ancestors  of  the  Hawaiians  and  all  the  peoples 
of  the  islands  of  the  great  ocean. 

This  legend,  although  by  one  of  the  old  Hawai- 
ians, is  unquestionably  adapted  in  part  to  the 
Biblical  account  of  the  Creation  of  Man,  al- 
though parts  of  it  touch  Hawaiian  antiquity. 

It  must  be  remembered  that  there  are  many 
other  Hawaiian  legends  which  mention  other 
first  men  and  women  as  ancestors  of  the  Hawai- 
ian people.  The  above  legend  of  the  creation 
of  man  is  to  be  known  as  "The  Kamakau  Le- 
gend." 


CHIEF  WITH  WONDERFUL  SERVANTS  75 


XI 

THE  CHIEF  WITH  THE  WONDERFUL 
SERVANTS 

IN  the  native  newspaper,  the  Kuokoa,  of  1862, 
the  following  story  is  told  about  a  chief  who 
lived  on  the  island  of  Oahu  in  the  very  misty 
memory  of  long,  long  ago.  He  thought  he 
would  travel  over  his  lands  and  see  their  condi- 
tion. So  pleased  was  he  that  he  boasted  when 
he  saw  a  fellow-traveller.  The  man  replied,  "I 
can  see  the  lands  of  Wakea  and  Papa  and  they 
are  larger  and  fairer  than  these  fine  places  of 
yours."  They  decided  to  go  together  to  find 
that  wonderful  land  of  the  gods. 

Soon  they  passed  a  man  standing  by  the  way- 
side. The  chief  asked  him  what  he  was  doing. 
The  man  replied:  ^^I  am  Mama-loa  [The  very 
swift].  I  am  waiting  for  the  sun  to  rise,  that  I 
may  rim  and  catch  him."  They  all  waited  until 
the  sun  came  up  and  started  to  rise  above  the 
island.  The  man  ran  very  fast  and  caught  it, 
tied  it,  and  held  it  as  a  prisoner  for  a  time. 

Then  the  three  travelled  together — the  chief, 
whose  name  was  Ikaika-loa  (The  very  strong), 
and  the  man  who  could  see  clearly  a  long  dis- 


76  LEGENDS  OF  HONOLULU 

tance,  whose  name  was  Ike-loa  (The  far- 
sighted),  and  Mama-loa  (The  very  swift).  In 
a  little  while  they  saw  two  men  sleeping  by  the 
path.  One  was  shivering  with  cold;  his  name 
was  Kanaka-make-anu  (Man  who  dies  in  the 
cold).  The  other  was  burning  as  if  over  a  fire; 
his  name  was  Kanaka-make-wela  (Man  who  dies 
in  the  fire).  They  warmed  one  and  cooled  the 
other,  and  all  went  on  together. 

They  came  to  a  field  for  rat-shooting,  and  found 
a  man  standing  with  bow  and  arrow,  shooting 
very  skilfully.  His  name  was  Pana-pololei 
(The  straight  shooter).  They  asked  him  to  go 
to  the  lands  of  Wakea  and  Papa,  so  he  journeyed 
with  them.  By  and  by  they  found  a  man  lying 
by  the  path  with  his  ear  to  the  ground.  The 
chief  asked  him,  *^What  are  you  doing?''  He 
looked  up  and  said,  '^I  have  been  listening  to 
the  quarrel  between  Papa  and  Wakea."  These 
two  ancestors  of  the  Hawaiian  people  had  a 
famous  quarrel  and  finally  separated.  The  man 
who  was  listening  to  their  harsh  words  was  Hoo- 
lohe-loa  (The  man  who  could  hear  afar  off). 
They  all  journeyed  on  until  they  entered  a  land 
more  beautiful  than  any  they  had  ever  seen 
before.  The  legends  say  that  one  of  the  homes 
of  Wakea  and  Papa  was  the  splendid  country 
around  Nuuanu  Valley  and  Honolulu. 

The  watchmen  of  that  country  saw  six  fine- 


CHIEF  WITH  WONDERFUL  SERVANTS  ^^ 


looking  men  coming;  with  them  was  a  seventh 
man,  superior  in  every  way.  The  report  of  the 
coming  of  these  strangers  was  quickly  sent  to 
the  chief  ess  who  ruled  the  land  under  Wakea 
and  Papa.  She  commanded  her  chief  warrior  to 
take  his  warriors  and  meet  these  strangers  and 
bring  them  to  her  house.  There  they  were  en- 
tertained. While  they  slept  the  chiefess  gath- 
ered her  people  together  until  the  enclosure 
around  the  cluster  of  houses  was  filled  with 
people. 

In  the  morning  Ikaika-loa,  the  chief,  said  to 
the  chiefess:  '^I  have  heard  that  you  propound 
hard  riddles.  If  I  guess  your  riddles  you  shall 
become  my  wife."  The  chiefess  agreed,  took  him 
out  of  the  house,  and  said,  ^^The  man  who  is 
now  my  husband  is  standing  by  the  door  of  the 
house  of  Wakea  and  Papa;  where  is  the  door  of 
that  house?"  The  chief  turned  to  Ike-loa  and 
secretly  asked  if  he  could  see  the  door  of  Papa's 
house.  He  looked  all  around  and  at  last  said: 
^^The  door  of  that  house  is  where  the  trunk  of 
that  great  tree  is.  If  you  are  strong  and  can 
break  that  tree  you  can  find  the  door,  because  it 
is  in  one  of  the  roots  of  that  tree." 

Then  the  chief  went  out  to  that  tree  and  lifted 
and  twisted  the  bark  and  tore  away  the  wood, 
opening  the  door. 

After  this  the  chiefess  said:  "There  are  three 


78  LEGENDS  OF  HONOLULU 


dogs.  One  belongs  to  our  high  chief,  Wakea; 
one  to  his  wife,  Papa;  and  one  is  mine.  Can 
you  point  out  the  dog  belonging  to  each  of  us?" 

The  chief  whispered  to  his  servant  Hoo-lohe- 
loa,  "Listen  and  learn  the  names  of  the  dogs." 
So  the  man  who  could  hear  clearly  put  his  ear 
to  the  ground  and  heard  Papa  telling  her  ser- 
vants: "This  black  dog  of  Papa's  shall  go  out 
first,  then  the  red  dog  of  Wakea.  The  white 
dog  belonging  to  the  chiefess  shall  go  last." 
Thus  the  chief  learned  how  to  name  the  dogs. 

When  the  black  dog  leaped  through  the  door 
the  chief  cried  out,  "There  is  the  black  dog  be- 
longing to  Papa." 

When  the  red  dog  followed  he  said,  "That  is 
the  red  dog  of  Wakea." 

Then  came  the  white  dog,  and  the  chief  cried 
out,  "That  white  dog  belongs  to  us,  O  Chiefess." 

After  this  they  prepared  for  a  feast.  The 
chiefess  said:  "Very  far  is  the  sweet  water  we 
wish.  You  send  one  of  your  men  and  I  will 
send  one  of  my  women  each  with  a  calabash  for 
water.  If  your  man  comes  back  first  while  we 
eat,  we  will  marry." 

The  chief  gave  a  calabash  to  Mama-loa  and  he 
made  ready  to  go — a  woman  with  her  calabash 
standing  by  his  side. 

At  the  word  they  started  on  their  race.  The 
man  ran  swiftly,  thinking  there  was  no  one 


CHIEF  WITH  WONDERFtlL  SERVANTS  79 

among  all  men  so  swift  as  he,  but  the  woman 
passed  him  and  was  leaving  him  far  behind. 

The  chief  called  Pana-pololei,  the  straight 
shooter,  and  told  him  they  needed  his  skill.  He 
took  his  bow  and  arrows  and  shot.  Far,  far  the 
arrow  sped  and  whizzed  just  back  of  the  head 
of  the  woman.  She  was  so  startled  that  she 
stumbled  and  fell  to  the  ground  and  the  man 
passed  by. 

After  a  time  the  chief  said  to  Ike-loa,  the  far- 
sighted,  ^^How  are  they  running  now?"  The 
servant  said,  ^^The  woman  is  again  winning." 
The  chief  said  to  his  rat-hunter,  Perhaps  you 
have  another  arrow?"  and  again  an  arrow  sped 
after  the  swift  runners.  It  grazed  the  back  of 
the  woman  and  she  fell.  Mama-loa  passed  her, 
rushed  to  the  fountain,  filled  his  calabash  and 
started  back.  But  the  woman  was  very  swift, 
and,  quickly  dipping  her  calabash,  turned  and 
soon  passed  the  man.  An  arrow  sped  touching 
the  head  of  the  woman,  and  she  fell  forward, 
breaking  the  calabash  and  spilling  the  water;  but 
she  leaped  up  and  saw  a  little  water  and  hastened 
after  the  man  who  had  sped  past  her.  ^^Ah, 
how  she  runs!  She  flies  by  the  man  as  they  are 
almost  at  the  end  of  their  race." 

Then  the  chief  called  to  his  bowman:  '^O 
Pana-pololei!  Perhaps  you  have  another  ar- 
row?"   The  bowman  shot  a  blunt  arrow,  strik- 


8o  LEGENDS  OF  HONOLULU 


ing  the  woman's  breast,  and  she  fell,  out  of 
breath,  losing  all  the  water  from  her  broken 
calabash. 

The  chief  took  the  calabash  from  his  man 
and  poured  water  into  a  cocoanut-cup  and  gave 
to  the  chiefess  to  drink.  When  the  woman  came 
the  chiefess  asked  why  she  had  failed.  The 
woman  repHed:  '^I  passed  that  man,  but  some- 
thing struck  me  and  I  fell  down.  This  came  to 
me  again  and  again,  but  I  could  not  see  any- 
thing. At  last  I  fell  and  the  calabash  was 
broken  and  all  the  water  lost,  and  this  man  won 
the  race." 

Meanwhile  Mama-loa  was  being  ridiculed  by 
the  other  servants  of  the  chief.    He  asked: 
Why  do  you  laugh  at  me?    Did  you  not  see  my 
victory?" 

They  laughed  the  more,  and  said:  ''Ka!  If 
we  had  not  aided  you,  you  would  have  been 
defeated."  Then  they  told  him  how  he  had 
been  watched  by  the  far-sighted  one  and  aided 
by  the  arrows  of  his  friend. 

The  chiefess  told  the  chief  that  she  had  one 
more  test  before  the  marriage  could  really  come. 

She  said:  "In  this  land  there  are  two  places, 
one  very  hot  and  one  very  cold.  If  you  can  send 
men  to  live  in  these  two  places  we  will  marry." 

Then  the  chief  said  to  Kanaka-make-anu, 
"You  die  in  the  cold,  but  perhaps  you  can  go 


CHIEF  WITH  WONDERFUL  SERVANTS  8i 

to  the  very  hot  place  for  the  chiefess."  And 
Kanaka-make-wela  who  suffers  from  heat  he 
asked  to  go  into  the  cold.  The  two  servants 
said:  ^^We  go,  but  we  will  never  return.  These 
are  our  natural  dwelling-places.'' 

There  were  no  more  riddles  to  solve,  so  the 
chief  and  chiefess  married  and  lived  royally  in 
that  beautiful  land  of  the  gods. 


82  LEGENDS  OF  HONOLULU 


XII 

THE  GREAT  DOG  KU 

KU-ILIO-LOA 

THE  Hawaiian  legends  frequently  unite  ani- 
mal and  human  forms  and  characteristics 
in  one  individual,  like  the  centaurs  of  Roman 
mythology.  In  some  cases  the  man  always 
carries  with  him  a  part  of  the  animal  shape. 
The  legends  of  shark-men  place  the  shark  mouth 
between  the  shoulders  of  the  man,  and  he  is  com- 
pelled to  always  wear  a  cloak  to  conceal  his  de- 
formity. 

Usually,  however,  the  legends  give  to  the 
human  being  the  power  to  change  at  will  into 
the  peculiar  animal  form  with  which  he  has 
aflSnity  without  carrying  with  him  any  marks 
of  his  previous  shape.  In  the  Pele  legends  a 
chief  appears  as  a  beautiful  bird  and  later  as  a 
handsome  man,  and  marries  the  chiefess.  When 
the  hog-man  Kamapuaa,  however,  courts  Pele 
he  is  compelled  to  hide  his  pig-like  deformities 
under  a  covering  of  kapa  cloth. 

The  legend  of  the  great  dog  Ku  is  somewhat 
reversed  from  the  usual  order.  Ku,  the  dog, 
was  given  the  power  to  change  himself  into  a  man 


THE  GREAT  DOG  KU 


83 


and  return  into  his  animal  form  whenever  he 
wished. 

The  legend  is  unique  in  that  it  unites  a  beau- 
tiful nature-myth  with  a  history-myth  of  fero- 
cious cannibalism. 

Ku-ilio-loa  is  a  magic  dog  who  could  be  large 
or  small  at  will.  He  roamed  over  the  mountains 
and  could  be  seen  at  night  stretching  himself 
from  one  peak  to  another  or  from  the  mountain 
height  above  his  home  in  a  cave  below.  This  is 
evidently  a  nature-myth.  The  clouds  on  the 
mountains  are  ever  multiform.  Sometimes  the 
dim  mist  in  the  moonlight  rears  its  dog-shaped 
head  over  the  sloping  hills  and  stretches  its 
shadowy  length  up  to  the  faintly  outlined  peaks 
above;  and  sometimes  the  small  cloud,  like  a  dog 
at  rest,  lies  quietly  in  the  skies  above  the  moun- 
tain forest.  It  was  a  beautiful  outgrowth  of 
Hawaiian  imagination. 

The  same  nature-myth  has  been  applied  to  the 
cloud  forms  of  lower  Manoa  Valley,  a  suburb  of 
Honolulu.  This  cloud-myth  was  known  as  the 
story  of  Poki,  the  wonder-dog.  He  was  often 
seen  at  night  especially  by  those  who  had  stood 
on  the  sacred  bell  rock  of  Kamoiliili.  This 
rock  rang  with  a  sweet,  strong  tone  when  struck 
sharply.  It  had  the  power  of  giving  clear  vision 
to  the  one  who  stood  on  it  and  absorbed  its  mys- 
terious qualities.    The  visitor  must  stand  on  the 


84  LEGENDS  OF  HONOLULU 


rock  and  utter  his  wish  to  see  Poki.  Then  should 
his  eyes  be  opened  and  the  wonder-dog  of  the 
mountains  of  Oahu  would  reveal  himself  stretched 
along  the  mountains  and  silvered  by  the  moon- 
light. Some  of  the  later  Hawaiians  say  that  this 
wonder-dog  of  Oahu  is  the  spirit  of  the  chief  Boki, 
who  with  his  wife  Liliha  owned  the  lower  part 
of  the  valley  of  Manoa.  Boki  in  the  early  days 
of  missionary  labor  in  the  Hawaiian  Islands  be- 
came desirous  of  seeing  the  world  and  adding  to 
his  riches;  therefore  he  fitted  out  two  ships 
for  foreign  trade  and  sailed  away.  The  ship  in 
which  Chief  Boki  sailed  was  never  heard  from. 
Hence  arose  the  saying,  '^We  will  do  this  or  that 
when  Boki  comes  back." 

But  some  of  the  people  changed  the  thought  of 
the  old  legend  and  claimed  that  his  spirit  returned 
and  now  reveals  himself  as  the  dog  watching  over 
his  loved  valley.  Magic  powers  were  given  to 
Poki — so  that  he  could  stretch  himself  along  the 
mountains,  his  hind  feet  on  the  mountain  ridge 
and  his  head  in  the  valley  below.  He  could  also 
extend  himself  to  Nuuanu  Valley  and  sometimes 
spread  his  body  over  all  the  island.  Probably 
the  only  real  connection  of  Chief  Boki  with  the 
wonder-dog  Poki  is  the  similarity  of  names.  But 
the  chief  has  been  almost  forgotten.  Even  the 
wonder-dog  is  known  only  by  the  story-tellers, 
while  the  night  clouds,  sometimes  darkened  by 


THE  GREAT  DOG  KU 


8S 


falling  rain,  sometimes  enriched  by  the  halo  of 
lunar  rainbows,  and  sometimes  glorified  by  the 
silver  moonlight,  continue  to  stretch  from  peak 
to  peak  along  the  mountains  and  watch  over  all 
the  various  forms  of  life  in  the  valleys  below. 

Ku-ilio-loa,  the  great  dog  Ku,  was  destined  to 
have  another  series  of  legends  grow  up  about  his 
memory  besides  those  suggested  by  the  adoring 
imaginations  of  nature  lovers. 

It  is  difficult  to  analyze  the  influences  which 
brought  the  beautiful  nature-myth  down  to  the 
degradation  of  the  sensuous  life  of  a  brute.  Per- 
haps the  simplest  thought  is  the  best,  and  the 
problem  is  solved  by  supposing  that  a  chief  by 
the  name  of  Ku  became  imbued  with  cannibalis- 
tic desires  and  when  driven  away  from  his  fellow- 
men  made  his  home  among  the  almost  inaccessi- 
ble peaks  where  cloud-myth  and  cannibal-legend 
could  very  easily  be  interwoven  with  each  other 
as  the  memory  of  his  horrible  cannibal  life  be- 
came dimly  connected  with  the  mysterious  cloud- 
forms  among  which  he  died. 

Ku,  the  dog-man,  decided  to  come  down  from 
the  clouds  and  visit  mankind,  so  he  assumed  the 
form  of  a  little  dog  and  went  around  almost 
unnoticed. 

Some  of  the  legends  say  that  Ku  saw  a  group 
of  three  rainbows  moving  from  place  to  place  or 
resting  for  a  long  time  above  the  home  of  a  high 


86  LEGENDS  OF  HONOLULU 


chief.  Sometimes  the  rainbows  went  up  to  the 
forests  of  ohia  and  kukui  trees  on  the  mountain- 
side. Sometimes  they  rested  over  the  deep  pools 
made  by  the  waterfalls  of  the  swiftly  descending 
mountain  streams.  Most  frequently  the  beau- 
tiful colors  were  arched  over  a  small  grove  of  trees 
around  a  bathing-pool  protected  on  two  sides  by 
steep  ledges  of  rock  over  which  branching  streams 
poured  their  cool  waters  which  rose  from  the 
shadows  and  rippled  away  over  the  mouth  of  the 
little  valley  toward  the  sea.  On  the  remaining 
side  of  this  sequestered  nook  was  a  sunny  beach 
of  black  sand,  back  of  which  the  trees  opened 
their  promise  of  refreshing  shade. 

Here  Na-pihe-nui,  the  daughter  of  the  high 
chief,  came  daily  with  her  company  of  maidens 
to  bathe  and  sport  in  the  water  and  then  let 
the  afternoon  hours  pass  in  rest  and  pleasant 
conversation. 

One  day  while  diving  into  the  pool  from  a  shelf 
on  the  rocky  ledge  one  of  the  girls  saw  something 
moving  on  the  shore.  She  called  to  her  com- 
panions and  with  them  hastened  to  the  place 
where  their  clothes  had  been  thrown  down. 
Here  they  found  a  little  white  dog  lying  on  the 
kapa  mantle  of  the  princess. 

For  a  time  they  played  with  the  little  stranger 
and  were  very  much  delighted  with  his  unusual 
intelligence.  He  gambolled  around  them  in  great 


THE  GREAT  DOG  KU 


87 


delight,  obeying  the  call  of  one  after  the  other, 
but  showing  very  marked  preference  for  the 
princess.  When  the  maidens  returned  home  they 
took  the  little  dog  with  them  and  cared  for  him. 

The  high  chief,  Polihale,  was  interested  in  the 
peculiar  powers  possessed  by  this  strange  dog. 
Perhaps  he  thought  that  it  was  under  the  control 
of  some  spirit.  His  suspicions  were  in  some  way 
aroused  and  the  dog  was  watched.  Soon  the 
chief  learned  that  this  was  a  man  of  marvellous 
ability,  who  could  appear  as  a  dog  or  a  man  at 
his  own  pleasure.  Then  the  chief  called  his  re- 
tainers and  ordered  them  to  kill  this  dog.  They 
gathered  stones  and  clubs  and  tried  to  surround 
it,  but  it  dashed  into  the  woods  and  made  its  es- 
cape. It  was  the  great  dog  Ku,  who  had  seen  the 
three  rainbows  and  followed  them  to  the  bathing- 
pool  and  then,  having  seen  the  princess,  had  de- 
termined to  find  an  opportunity  to  carry  her  away 
as  his  wife.  This  premature  discovery  drove  him 
away  before  he  could  accomplish  his  purpose. 

Ku  changed  himself  into  a  man  of  fine  appear- 
ance and  came  boldly  to  the  high  chief's  home 
demanding  the  princess  in  marriage,  but  the  chief, 
warned  by  the  omens  as  studied  by  his  sooth- 
sayers, refused. 

Then  Ku  in  great  anger  threatened  to  kill  the 
chief's  people,  thus  destroying  the  protectors  of 
the  princess,  but  the  high  chief  drove  him  away. 


88  LEGENDS  OF  HONOLULU 


A  dream  came  to  the  high  chief,  in  which  he 
saw  the  strange  man  coming  as  a  great  dog.  The 
next  morning  as  he  looked  toward  the  mountains 
he  saw  this  same  large  dog  stretching  itself  out 
of  a  cave  on  the  mountain-side;  then  he  knew 
that  this  dog  with  magical  powers  would  be  a  very 
difficult  enemy  to  overcome. 

The  chief  soon  learned  that  Ku  was  catching 
his  people  one  by  one  and  devouring  them.  He 
then  decided  to  take  final  issue  with  his  enemy. 

He  selected  a  cave  in  which  he  hid  all  the 
w^omen  of  his  family,  with  an  especial  charge  to 
care  for  the  princess.  They  carried  provisions 
with  them  and  prepared  for  a  long  siege.  Water 
could  be  found  in  the  cave  itself.  Stones  were 
placed  before  the  opening  so  that  the  enemy 
would  find  it  hard  to  enter. 

Then  the  high  chief  and  his  followers  waged 
war  against  Ku,  the  dog-man,  but  Ku  was  very 
strong  and  overthrew  his  pursuers  when  they 
closed  in  around  him.  Many  times  he  killed 
some  of  the  chief's  people  and  carried  their  bodies 
away  to  feast  upon  them.  He  was  also  very 
swift  in  his  motion,  rapidly  passing  from  place 
to  place.  Sometimes  he  fell  Hke  a  flash  of  light- 
ning upon  a  group  of  his  foes  and  then  in  an  in- 
credibly short  time  he  would  make  an  attack  in 
a  far  distant  place. 

The  high  chief  became  desperate  and  offered 


THE  GREAT  DOG  KU 


89 


sacrifices  to  his  gods  and  secured  charms  from 
his  priests.  Incantations  and  prayers  were  pre- 
pared against  Ku. 

At  last  a  terrific  battle  was  fought  and  Ku  was 
overpowered  and  beaten  to  the  ground.  Still  he 
fought  fiercely,  but  the  hard  wooden  spears 
pierced  him  and  the  heavy  clubs  broke  his  bones, 
until  he  lay  a  crushed  and  bleeding  mass  at  the 
feet  of  his  conquerors.  Then  they  cut  his  body 
in  two  pieces,  throwing  one  piece  to  one  side  and 
the  other  to  a  place  some  distance  away.  Then 
the  power  of  the  priests  was  invoked  and  the 
two  parts  of  the  body  of  Ku-ilio-loa  became  two 
great  stones  which  have  been  objects  of  venera- 
tion among  the  Hawaiians  for  many  years. 

Ku  stretches  his  form  along  the  mountains 
and  sometimes  reveals  himself  as  the  great  dog 
among  the  myriad  shapes  which  the  changing 
clouds  are  ever  assuming.  Sometimes  he  is  seen 
in  the  clouds  of  Oahu,  and  then  again  his  form 
is  in  the  skies  of  other  islands. 

The  dog-man  passed  away,  but  the  nature- 
myth  never  dies. 


go  LEGENDS  OF  HONOLULU 


XIII 

THE  CANNIBAL  DOG-MAN 

THERE  was  a  heiau  (temple)  of  the  Mene- 
hunes,  where  the  road  goes  up  Pauoa  Val- 
ley, at  the  foot  of  the  hill  on  the  eastern  side 
of  Nuuanu  Valley,  the  hill  known  now  as  Pacific 
Heights. 

The  Menehunes  were  the  fairies  of  Hawaii. 
The  goblins  and  gnomes  of  valley  or  woodland 
were  called  the  eepa  people,  while  monsters  hav- 
ing the  power  of  appearing  in  different  kinds  of 
bodies  were  called  kupuas.  These  usually  had 
cruel  and  vindictive  characters  and  were  ready  to 
destroy  and  devour  any  persons  they  could  catch. 
There  were,  however,  many  kupuas  of  kindly 
spirit  who  gave  especial  watch  care  to  the  mem- 
bers of  their  own  families. 

The  Menehunes  were  temple-builders,  makers 
of  great  fish-ponds  and  even  highways.  They 
made  canoes,  built  houses,  and  did  many  of  the 
pleasant  things  fairies  are  always  doing.  Their 
good  works  are  to  be  found  to  this  day  on  all  the 
different  islands  of  the  Hawaiian  group. 

Ka-hanai-akea-kea  was  the  chief  whose  fol- 
lowers fought  with  a  dragon-god,  whose  name 


THE  CANNIBAL  DOG-MAN  91 


was  Kuna,  for  a  canoe  in  Nuuanu  Valley.  His 
name  meant  ^^The  adopted  child  of  the  gods/^ 
He  was  a  friend  of  the  fairies — the  Menehune 
people.  When  he  had  grown  into  young  man- 
hood and  was  going  to  have  a  temple  of  his  own, 
with  his  own  gods  to  worship,  the  Menehunes 
heard  about  the  plan  for  the  walls  and  altars 
and  determined  to  build  that  temple  for  the 
chief. 

As  soon  as  the  night  shadows  had  fallen  over 
the  mountains  back  of  Honolulu  the  Menehunes 
were  called  together  by  their  luna,  or  leader. 
The  stones  necessary  for  the  heiau  (temple) 
walls  were  pointed  out.  Flat-sided  stones  were 
selected  for  raised  places  and  altars,  smooth 
stones  were  called  for  from  the  seashore  to  be 
laid  down  as  the  temple  floor.  Bamboo  and 
ohia  sticks  were  to  be  brought  with  which  to 
build  platforms  for  sacrifices,  such  as  the  bodies 
of  human  victims.  All  parts  of  the  temple 
building  even  to  the  thatched  houses  for  the 
priests  and  chiefs  were  portioned  among  the 
little  people. 

In  one  night  the  work  was  finished,  a  feast 
was  eaten,  and  the  Menehunes  had  scattered  in 
the  shadows  of  the  forest  thickets. 

The  adopted  child  of  the  gods  took  possession 
of  his  temple  and  dedicated  it  with  the  tabu 
service  and  ceremonies.    This  meant  that  a  tabu 


92  LEGENDS  OF  HONOLULU 


of  silence  or  a  tabu  forbidding  work  of  any  kind 
would  be  announced,  and  all  the  people  of  the 
district  or  place  in  which  the  temple  was  located 
would  obey  that  tabu  until  the  dedication  cere- 
monies were  all  over  and  the  words  ^^Noa,  ua 
noa"  were  used,  meaning  that  the  tabu  was  over 
and  everything  could  be  freely  done  as  before. 

In  this  temple  the  chief  placed  his  friend  and 
guardian,  Kahilona,  who  had  cared  for  him 
from  his  babyhood  as  his  priest  and  teacher. 
Kahilona  was  the  priest  of  this  temple.  It  was 
said  that  Kahilona  prepared  a  chant  for  temple 
building.  It  has  come  down  from  ancient  times 
and  is  as  follows: 

"Gone  is  the  little  house, 

The  little  house, 
Gone  is  the  large  house. 

The  large  house, 
Gone  is  the  short  house. 

The  short  house, 
Gone  is  the  little  house. 
From  IMaiuu  to  ]Maaa-e. 
Let  this  be  commenced. 

Build,  with  the  soft  beat  of  the  drum. 
With  the  murmur  of  the  voice  of  the  gods, 
With  the  low  whine  of  the  dog, 
With  the  low  grunt  of  the  pig. 
And  the  soft  whispers  of  men. 

Here  am  I,  Kahilona, 

The  teacher  of  prayer. 

Proclaimed  by  Kahilona." 


THE  CANNIBAL  DOG-MAN  93 


The  name  given  to  this  temple  was  Ka-he-iki. 
A  kupua  who  was  a  dog-man  overthrew  the 
government  of  this  adopted  child  of  the  gods, 
and  became  the  ruling  power  between  Nuuanu 
Valley  and  the  sea.  His  own  house  and  heiau 
were  at  Lihue  (a  place  toward  the  Waianae 
Mountains).  It  was  said  that  this  kupua  never 
attacked  or  injured  any  members  of  the  family 
of  the  very  high  chief  or  king  of  the  island 
Oahu,  but  he  was  a  cannibal,  and  many  of  the 
people  were  killed  and  eaten  by  him.  He  could 
appear  at  will  either  as  a  man  or  a  dog. 

His  name  was  Kaupe.  After  he  had  eaten 
some  of  the  people  of  Oahu  he  went  over  the 
water  to  eat  the  men  of  Maui,  and  then  went 
on  to  Hawaii,  where  he  captured  the  son  of  one 
of  the  high  chiefs  and  carried  him  back  to  Oahu, 
putting  him  in  the  temple  at  Lihue  to  keep  him 
there  until  the  time  came  for  a  human  sacrifice. 
Then  the  boy  was  to  be  killed  and  laid  on  a 
platform  before  the  gods  of  that  dog-man. 

The  father  of  that  boy  left  Hawaii  to  follow 
him  to  Oahu,  thinking  there  might  be  some  way 
of  saving  his  son.  If  he  failed  he  could  at  least 
die  with  him.  When  that  father  came  to  Oahu 
he  very  quietly  landed  and  looked  for  some  one 
to  give  him  aid.  After  a  time  he  met  Kahilona, 
the  caretaker  of  the  temple  of  the  Menehunes, 
and  told  him  all  his  trouble. 


94  LEGENDS  OF  HONOLULU 


The  priest  taught  the  father  the  proper  incan- 
tations by  which  he  could  get  his  boy  away  from 
the  magic  power  of  Kaupe,  and  save  both  him- 
self and  his  boy.  Then  he  also  taught  the  father 
a  prayer  which  he  was  to  use  if  Kaupe  should 
learn  of  their  escape  and  pursue  them. 

At  night  he  went  near  to  that  temple  at  Lihue 
repeating  the  chant  which  Kahilona  had  taught 
him.  He  watched  for  the  signs  which  the  priest 
had  told  him  would  show  the  place  where  the 
boy  was  kept,  and  followed  them  carefully.  He 
continually  repeated  his  chant  until  he  came  in- 
side the  walls  and  found  the  dog  asleep  guarding 
the  boy.  The  father  slipped  in,  cautiously 
aroused  the  boy,  and  unfastened  the  cords  which 
bound  him.  Then  they  carefully  passed  the 
dog,  guarded  by  the  incantation: 

"O  Kul   O  Lono!   O  Ka-ne!   O  Kanaloa! 
Save  us  two.    Save  us  two/' 

Thus  they  passed  out  of  the  temple  and  fled 
toward  the  temple  Ka-he-iki. 

While  they  were  running  a  great  noise  was 
heard  far  behind  them.  The  dog  had  been 
awakened,  and  had  discovered  the  escape  of  his 
prisoner.  Then,  like  a  whirlwind,  he  had  rushed 
around  the  temple  and  found  the  direction  in 
which  they  had  fled.  This  was  the  path  natu- 
rally taken  by  those  leaving  Oahu  to  escape  to 


MOANALUA  NEAR  HONOLULU 


THE  CANNIBAL  DOG-MAN  95 


Hawaii.  The  great  dog  only  waited  to  learn  the 
course  taken,  and  then  rushed  after  them  on  the 
wings  of  the  wind. 

The  two  chiefs  fled,  but  saw  that  it  was  im- 
possible to  outrun  the  dog.  Then  the  father 
uttered  the  prayer  which  the  priest  had  said 
would  save  them  if  pursued  by  Kaupe.  They 
ran  with  increased  strength  and  swiftness,  but 
the  dog  would  soon  be  upon  them.  Then  again 
the  father  repeated  the  prayer: 

"OKu!   OLono!   O  Ka-ne!   O  Kanaloa! 
By  the  power  of  the  gods, 
By  the  strength  of  this  prayer, 
Save  us  two.    Save  us  two." 

Then  they  found  a  great  stone  at  Moanalua 
under  which  they  were  able  to  hide. 

The  dog  had  only  one  thought,  and  that  was 
that  the  father  and  son  would  return  to  Hawaii 
as  speedily  as  possible  aided  by  their  gods,  so 
he  rushed  to  the  beach,  leaped  into  the  air  and 
flew  to  Hawaii. 

The  chiefs  went  to  the  temple  Ka-he-iki,  and 
were  gladly  welcomed  by  the  priest,  Kahilona, 
who  taught  them  the  prayers  by  which  they 
could  overcome  and  destroy  the  dog-man. 

After  they  were  fully  instructed  they  returned 
to  their  home  on  Hawaii  and  waged  war  against 
their  enemy.  They  obeyed  the  directions  of  the 
priest  and  finally  killed  Kaupe. 


96  LEGENDS  OF  HONOLULU 


But  the  ghost  of  Kaupe  was  not  killed.  He 
returned  as  a  ghost-god  to  the  highest  part  of 
Nuuanu  Valley,  where  in  his  shadow  body  he 
can  sometimes  be  seen  in  the  clouds  which 
gather  around  the  mountain-tops  or  come  down 
the  valley.  Sometimes  his  cloud-form  is  that  of 
a  large  dog,  and  sometimes  he  is  very  small,  but 
there  his  ghost  rests  and  watches  over  the  lands 
which  at  one  time  he  filled  with  terror. 

Kahilona,  the  priest  of  the  temple  Ka-he-iki, 
became  the  ancestor  of  one  of  the  greatest  of  the 
priestly  clans  of  the  islands — the  Mo-o-kahuna 
(the  priests  of  the  dragon)  class  of  Oahu,  noted 
for  their  ability  to  read  the  signs  of  sky  and  sea 
and  land. 


XIV 


THE  CANOE  OF  THE  DRAGON 

K OA-TREES,  out  of  which  the  finest  and 
most  enduring  calabashes  of  the  old  Ha- 
waiians  were  made,  grew  near  the  ocean's  sandy 
shore.  The  koa-trees  from  which  canoes  were 
carved  and  burned  were,  according  to  some  wise 
plan  of  Providence,  placed  on  rough  precipitous 
mountain-sides  or  on  the  ridges  above  precipices. 

The  fierce  winds  of  the  mountains  and  the  habit 
of  bracing  themselves  against  difl&culties  made 
the  canoe  trees  crossgrained  and  slow  in  growth. 
The  koa  was  the  best  tree  of  the  Hawaiian  Islands 
to  furnish  the  curled,  twisted,  and  hard-grained 
wood  needed  in  canoes  which  were  beaten  by 
overwhelming  surf  waves,  rolled  over  sandy 
beaches,  or  smashed  against  coral  or  lava  reefs. 

From  the  time  the  canoe  was  cut  in  the  moun- 
tains and  was  dragged  and  rolled  over  lava  beds 
or  sent  crashing  down  steep  mountain-sides  to 
the  time  it  lay  worn  out  and  conquered  by  the 
decay  of  old  age  it  was  always  ready  to  meet  the 
roughest  kind  of  life  into  which  its  maker  and 
owner  could  force  it  to  go. 
The  calabash  used  in  the  plains  and  in  the 


98  LEGENDS  OF  HONOLULU 


mountains  came  from  a  tree  grown  in  beautiful 
lines  by  the  sea.  The  canoe  came  from  the  hard 
mountain-koa  far  from  its  final  workshop.  There 
were  gods,  sacrifices,  ceremonies,  priests  and  even 
birds  in  the  rites  and  superstitions  of  the  canoe- 
makers.  Kupulupulu  was  the  god  of  the  koa 
forest.  Any  wanderer  in  the  woods  was  in  the 
domain  of  the  god.  It  was  supposed  that  every 
rustling  footstep  was  heard  by  most  acute  ears, 
and  every  motion  of  the  hand  was  watched  by 
the  sharpest  eyes.  Dread  of  the  unseen  and  un- 
heard made  every  forest  rover  tremble  until  he 
had  made  some  proper  offering  and  uttered  some 
effective  incantation. 

The  ceremony  and  the  wages  of  the  priest  who 
went  up  the  mountain  to  select  a  koa-tree  for 
canoe-cutting  were  like  this:  First  he  found 
a  fine-appearing  tree  which  he  thought  would 
make  the  kind  of  canoe  desired.  Then  he  took 
out  his  fire-sticks  and  rubbed  rapidly  until  he  had 
sparks  of  fire  in  the  wood-dust  of  his  lower  stock. 
He  caught  the  fire  and  made  a  burning  oven 
(imu),  heated  some  stones,  cooked  a  black  pig 
and  a  chicken,  and  prepared  food  for  a  feast, 
and  then  prayed: 

"O  Kupulupulu — the  god! 
Here  is  the  pig, 
Here  is  the  chicken, 
Here  is  food. 


THE  CANOE  OF  THE  DRAGON  99 

O  Kupulupulu! 

O  Kulana  wao! 

O  Ku-ohia  laka! 

O  Ku  waha  ilo! 

Here  is  food  for  the  gods." 

The  aumakuas,  or  spirits  of  ancestors,  were 
supposed  to  join  with  the  gods  of  the  prayer  in 
partaking  of  the  shadow  of  the  feast,  leaving  the 
substance  for  the  canoe-makers. 

After  the  offering  and  prayer  the  priests  ate 
and  then  lay  down  to  sleep  until  the  next  day. 
In  the  morning  after  another  feast  they  began  to 
cut  the  tree. 

David  Malo,  in  his  ^'Hawaiian  Antiquities,'' 
said  that  the  priest  took  his  stone  axe  and  called 
upon  the  female  deities  of  the  canoe-cutters 
thus: 

"O  Lea  and  Ka-pua-o-alakai! 
Listen  now  to  the  axe. 

This  is  the  axe  which  is  toxut  the  tree  for  the  canoe." 

Another  account  says  that  when  the  canoe 
priest  began  to  cut  the  tree  and  also  as  long  as 
they  were  chopping  it  down  they  were  talking 
to  the  gods  thus: 

"  O  Ku  Akua !   O  Paapaaina ! 
Take  care  while  the  tree  is  falling, 
Do  not  break  our  boat, 
Do  not  let  the  tree  smash  and  crack." 


lOO  LEGENDS  OF  HONOLULU 


When  the  tree  began  to  tremble  and  its  leaves 
and  branches  rustle,  a  tabu  of  silence  was  en- 
joined upon  the  workmen,  that  the  tree  itself 
might  be  the  only  one  heard  by  the  watching  gods. 

When  the  tree  had  fallen  a  careful  watch  was 
made  for  Lea,  the  wife  of  Moku-halii,  the  chief 
god  of  the  canoe-carvers — those  who  hollowed 
out  the  canoe. 

It  was  supposed  that  Lea  had  a  double  body — 
sometimes  she  was  a  human  being  and  sometimes 
she  appeared  as  a  bird. 

Her  bird  body  was  that  of  the  Elepaio,  a  little 
bird  covered  with  speckled  feathers,  red  and 
black  on  the  wings,  the  woodpecker  of  the  Hawai- 
ians. 

When  she  calls  she  gives  her  name  'E-le-pai-o, 
E-le-pai-o,  E-le-pai-o!'  very  sweetly.'' 

If  she  calls  while  the  tree  is  being  cut  down 
and  then  flies  gently  down  to  the  fallen  tree  and 
runs  up  and  down  from  end  to  end,  and  does 
not  touch  the  tree,  nor  bend  the  head  over,  strik- 
ing the  wood,  then  that  tree  is  sound  and  good 
for  a  canoe. 

But  if  the  goddess  strikes  the  tree  here  and  there 
it  is  rotten  and  of  no  use,  and  is  left  lying  on  the 
ground. 

David  Malo,  as  translated  by  Dr.  Emerson,  says : 
"When  the  tree  had  fallen  the  head  priest 
mounted  the  trunk,  axe  in  hand,  and  called  out  in 


THE  CANOE  OF  THE  DRAGON  lOi 


a  loud  voice,  ^  Smite  with  the  axe,  and  hollow  the 
canoe!    Give  me  my  malo!' 

^^The  priest's  wife  would  hand  him  a  white 
ceremonial  malo  with  which  he  girded  himself — 
then  walked  along  the  tree  a  few  steps  and  called 
out  in  a  loud  voice, '  Strike  with  the  axe,  and  hol- 
low it!    Grant  us  a  canoe!' 

*^Then  he  struck  a  blow  on  the  tree  with  the 
axe.  This  was  repeated  until  he  reached  the  point 
where  the  head  of  the  tree  was  to  be  cut  off. 
Here  he  wreathed  the  tree  with  the  ieie  vine, 
repeated  a  prayer,  commanded  silence,  and  cut 
off  the  top  of  the  tree. 

^^This  done,  the  priest  declared  the  ceremony 
performed  and  the  tabu  lifted." 

Then  the  priests  took  their  stone  adzes,  hol- 
lowed out  the  canoe  on  the  inside,  and  shaped  it 
on  the  outside  until  in  its  rough  shape  it  was 
ready  to  be  dragged  by  the  people  down  to  the 
beach  and  finished  and  polished  for  its  work  in 
the  sea. 

Ka-hanai-a-ke-Akua  was  a  chief  living  near 
Kou  (the  ancient  name  of  Honolulu).  His  name 
meant  *^The  one  cared  for  by  the  gods." 

He  lived  in  the  time  when  gods  and  men 
mingled  freely  with  each  other  and  every  tabu 
chief  was  more  or  less  of  a  god  because  of  his 
high  birth. 

His  priests  went  up  Nuuanu  Valley  to  a  place 


I02  LEGENDS  OF  HONOLULU 


on  the  side  where  forests  covered  a  small  valley 
running  into  the  side  hills  of  the  larger  and  more 
open  valley.  Great  koa-trees  fit  for  canoe-mak- 
ing were  found  in  this  forest.  However,  this 
part  of  the  valley  belonged  to  the  eepa  people — 
the  deformed  or  ill-shaped  gnomes  of  woodland 
or  plain.  Sometimes  they  seemed  to  be  crippled 
and  warped  in  mind  as  well  as  in  body.  They 
could  be  kind  and  helpful,  but  they  were  often 
vindictive  and  quarrelsome.  There  were  also 
ferocious  mo-o,or  dragon-gods,  watching  for  prey. 
Travellers  were  destroyed  by  them.  They  some- 
times appeared  as  human  beings,  but  were  always 
ready  to  become  mo-os. 

One  of  these  gods  came  down  to  the  place 
where  the  priests  were  cutting  the  koa  canoe  for 
the  high  chief.  He  watched  the  ceremonies  and 
listened  to  the  incantations  while  the  tree  was 
being  cut  down.  He  tried  to  throw  obstacles  in 
the  way  of  the  men  who  were  steadily  breaking 
chips  from  the  tree-trunk.  He  directed  the  force 
of  the  wind  sweeping  down  the  valley  against 
them.  He  sent  black  clouds  burdened  with 
heavy  driving  rain.  He  made  discouraging 
omens  and  sent  signs  of  failure,  but  the  priests 
persevered. 

At  last  the  tree  fell  and  was  accepted.  It  was 
speedily  trimmed  of  its  branches,  cut  roughly  to 
the  required  shape  and  partly  hollowed  out. 


THE  CANOE  OF  THE  DRAGON  103 


Then  cocoanut  ropes  and  vines  were  fastened 
around  it,  and  the  people  began  to  pull  it  down 
the  valley  to  the  harbor  of  Kou  (Honolulu). 

As  they  started  to  drag  the  log  over  rough 
lava  ridges  outcropping  along  the  valley-side 
they  found  their  first  effort  checked.  The  log 
did  not  move  down  into  the  valley.  Rather,  it 
seemed  to  go  up  the  hillside.  The  god  caught 
one  end  and  pulled  back.  Another  mighty  effort 
was  put  forth  and  the  canoe  and  the  god  slipped 
over  the  stones  and  partly  down  the  hillside. 
But  the  dragon-god  braced  himself  again  and 
made  the  canoe  very  heavy.  He  could  not  hold 
it  fast  and  it  came  down  to  the  men.  It  was 
very  difficult  to  drag  it  through  the  forest  of  the 
valley-side  or  the  thickets  of  the  valley,  so  the 
men  pulled  it  down  into  the  rough,  rocky  bed  of 
the  little  stream  known  as  Nuuanu  River.  It 
was  thought  that  the  flowing  water  would  help  the 
men  and  the  slippery  stones  would  hinder  the  god. 

Down  they  went  pulling  against  each  other. 
The  god  seemed  to  feel  that  the  struggle  under 
such  conditions  was  hopeless,  so  he  let  go  of  the 
canoe  and  turned  to  the  flowing  water. 

Beautiful  waterfalls  and  cascades  abound  all 
along  the  course  of  this  mountain  stream.  It  is 
fed  by  springs  and  feathery  waterfalls  which 
throw  the  rainfall  from  the  tops  of  the  moun- 
tains far  down  into  the  valley. 


I04  LEGENDS  OF  HONOLULU 


The  god  hastened  along  this  water  course, 
stopped  up  the  springs,  and  turned  aside  the 
side  streams,  leaving  the  bed  of  the  river  dry. 
Then  he  hastened  down  once  more,  caught  the 
canoe,  and  pulled  back.  It  was  weary,  discour- 
aging work,  and  the  chief's  people  became  very 
tired  of  their  struggle.  The  night  came  when 
they  were  still  some  distance  from  the  sea. 

They  had  come  to  a  place  known  as  Ka-ho-o- 
kane  in  the  very  heart  of  modern  Honolulu,  a 
little  back  of  the  old  Kaumakapili  Church,  the 
brick  church  with  two  spires  which  was  burned 
by  the  great  fire  which  destroyed  so  much  of  the 
business  portion  of  Honolulu  in  the  time  of  the 
plague.  In  this  place  there  were  sharp  turns, 
steep  banks  and  great  stones.  Here  the  dragon- 
god  fought  most  earnestly  and  wedged  the  log 
fast  in  the  rocks. 

The  task  had  become  so  difficult  and  it  was  so 
dark  that  the  high  chief  allowed  his  priests  to 
call  the  people  away,  leaving  the  log  in  the  place 
where  the  last  struggle  was  made.  It  was  a  gift 
to  the  mo-o,  the  dragon,  and  was  known  as  ^'The 
canoe  of  the  dragon-god."  It  is  said  that  it  lies 
there  still,  changed  into  a  stone,  stuck  fast  among 
the  other  huge  stones  among  which  the  water 
from  the  mountains  finds  its  way  laughing  at 
the  defeat  of  the  canoe-makers. 


THE  WONDERFUL  SHELL  105 


XV 

THE  WONDERFUL  SHELL 

NEAR  Niolapa,  on  the  eastern  side  of  Nuuanu 
Valley,  is  the  stone  where  Kapuni  rested 
when  he  came  after  the  shell  known  as  the 
Kiha-pu.  Kapuni  was  a  child  of  Kauhola,  who 
was  said  to  have  been  a  chief,  who  was  born,  was 
walking  and  had  grown  up,  had  become  a  father, 
a  grandfather,  and  had  died,  all  in  one  day. 
Kapuni  was  born  in  Waipio  Valley,  and  was 
placed  in  the  temple  Pakaaluna  and  was  made  a 
god. 

Two  gods  came  from  Puna.  They  were 
Kaakau  and  Kaohuwalu.  They  waited  above 
Hakalaoa  looking  down  into  Waipio.  There  they 
saw  Kapuni  leaping.  He  touched  a  branch  of  a 
kukui-tree  and  fell  down.  He  leaped  again  and 
touched  the  short  top  branches  of  the  kukui  and 
fell  down. 

Kaakau  said  to  Kaohuwalu,  Suppose  we  get 
Kapuni  to  go  with  us  as  our  travelling  com- 
panion, one  with  us  in  fierce  storms  or  the  cold, 
heavy  dews  of  night." 

Kaohuwalu  assented,  and  they  arose  and  went 
down.    They  called  to  Kapuni,  asking  him  to 


lo6  LEGENDS  OF  HONOLULU 


leap  up.  He  tried  again  and  again  and  always 
fell  back. 

Kaakau  caught  him  as  he  fell  and  cut  off  part 
of  his  body  because  he  was  too  heavy,  then  he 
could  fly  to  the  sky  and  return  again. 

Kaakau  asked  him  how  he  was  succeeding.  He 
replied,  "Very  well  indeed;  I  am  swift  in  flight." 
Then  Kaakau  said,  "Will  you  go  with  us  on  a 
journey?"   Kapuni  said,  "Yes." 

They  went  away  to  the  lands  of  Kahiki  and 
returned  to  Kauai.  From  there  they  heard  the 
wonderful  voice  of  a  shell  sounding  from  the 
temple  Waolani  in  Nuuanu  Valley  near  Honolulu. 

Kapuni  said,  "What  is  that  thing  which  makes 
such  a  sound?" 

Kaakau  said,  "That  is  a  shell  which  belongs 
to  the  eepa  [distorted  gnomes],  the  people  of 
Waolani,  Oahu." 

"I  want  that  shell  very  much,"  said  Kapuni. 
Kaakau  told  him  that  the  task  would  be  very 
diflScult  and  dangerous,  for  the  shell  was  guarded 
by  watchmen  from  hill  to  hill,  from  the  sea  to  the 
summit  of  the  valley,  and  along  all  the  pathways 
to  the  neighboring  villages. 

The  gods,  however,  crossed  the  channel  to 
Oahu,  and  rested  at  night  above  Kahakea.  Here 
was  a  temple  above  Waolani.  It  was  upon  a  hill. 
In  it  was  a  noted  drum.  The  name  of  that  temple 
was  Pakaaluna.    Kapuni  told  his  friends  to  stay 


THE  WONDERFUL  SHELL  loj 

there  waiting  for  him.  If  he  did  not  return  be- 
fore the  red  dust  of  the  dawn  was  in  the  sky  they 
would  know  he  was  dead.  If  he  returned  he 
would  have  the  shell. 

Then  he  went  near  to  the  prison  enclosure  out- 
side the  temple.  Here  he  waited  by  a  rock  for 
all  the  watchmen  on  the  high  places  around  the 
temple  to  fall  asleep.  When  the  stars  arose  in 
the  heavens  above  Nuuanu  and  all  were  sound 
asleep  he  entered  the  temple  and  took  the  shell. 
He  flew  away  and  found  his  companions. 

They  made  a  great  jump  and  leaped  to  Kalaau 
Point.  As  they  flew  over  the  water  to  Molokai 
the  shell  touched  the  top  of  a  wave  and  sang 
with  a  clear  voice. 

The  god  of  Waolani  Temple  heard  the  shell 
singing,  leaped  up,  and  found  that  it  had  been 
stolen.  He  rushed  from  the  temple,  flew  over 
the  Nuuanu  precipice  and  out  into  the  channel 
from  which  he  had  heard  the  sound. 

Kapuni  hid  among  the  waves,  the  shell  gave 
up  its  song.  The  god  of  Waolani  went  back  and 
forth  over  the  water,  but  could  find  nothing. 

When  he  gave  up  the  search  Kapuni  went  on 
to  Molokai  and  then  to  Maui  and  Hawaii.  When 
flying  across  the  channel  between  Maui  and 
Hawaii  the  shell  struck  a  high  wave  and  broke 
off  a  corner. 

When  they  were  on  the  hills  of  Hawaii  they 


io8  LEGENDS  OF  HONOLULU 


found  the  temple  built  at  Hainoa.  There  the 
gods  of  Hawaii  were  gathered  together. 

They  began  their  watch.  When  the  night  was 
almost  over  and  the  dawn  was  touching  the  sky 
they  found  the  thief.  These  men  followed  the 
thief  and  caught  his  master  in  a  cave,  all  wrinkled 
from  drinking  much  awa. 

They  took  the  master  and  the  dog  to  the  king 
Kiha  as  prisoners,  and  the  king  planned  to  have 
them  steal  that  shell  which  troubled  him.  If 
they  failed  they  should  be  put  to  death.  This 
was  the  sentence  of  the  king  upon  his  prisoners. 

The  master  talked  with  Yellow  Flower,  his 
dog,  and  told  him  all  the  word  of  the  king.  They 
planned  to  pay  for  the  theft  of  the  awa,  but  not 
by  the  death  of  their  bones. 

The  dog  went  out  to  win  the  shell  from  the 
gods  under  cover  of  the  night,  when  the  darkness 
was  great  and  all  kinds  of  shell  voices  were  sing- 
ing with  all  other  voices  of  the  woodland  and 
wilderness. 

Then  came  the  resounding  voice  of  that  shell 
blown  by  the  gods.  According  to  an  ancient 
chant,  "The  song  of  Kiha-pu  calls  Kauai," 
meaning  the  song  is  listened  to  from  far  distant 
Kauai. 

The  dog  ran  swiftly  while  the  sound  of  the  shell 
was  great,  and  hid  in  a  corner  of  a  stone  wall  of 
the  heiau.    He  waited  and  waited  a  long  time. 


THE  WONDERFUL  SHELL  109 


The  dawn  was  almost  at  hand.  Then  the 
watchers  fell  into  deep  sleep. 

Kiha  was  high  chief  of  Hawaii  at  that  time,  and 
had  been  dwelling  in  Waipio  Valley,  cultivating 
his  plant,  planting  awa,  and  building  a  temple 
for  his  gods. 

When  that  temple  was  finished  and  the  tabu 
of  silence  lifted  from  all  the  surrounding  country 
he  went  to  Kawaihae  and  built  another  temple, 
establishing  another  altar  for  his  gods.  He 
placed  the  usual  tabu  upon  all  the  land  around 
Kawaihae. 

But  the  tabu  was  broken  by  the  sound  of  that 
shell  blown  by  the  gods  of  the  Hainoa  Temple. 
He  was  very  much  troubled,  but  the  gods  were 
too  strong  for  him.  At  last  help  came  to  him 
from  Puapualenalena  (The  yellow  flower),  a  dog 
belonging  to  a  master  who  had  left  his  home 
in  Niihau  some  time  before. 

Pupualenalena  (The  yellow  flower)  was  seek- 
ing his  master,  and  found  him  on  the  uplands  of 
Hawaii. 

The  dog  excelled  in  his  skill  as  a  thief,  steal- 
ing pigs,  chickens,  tapa  cloth,  all  kinds  of  prop- 
erty for  his  master. 

The  master  told  that  dog  to  get  the  tabu  awa 
roots  of  the  king,  which  were  growing  on  the 
hillsides  of  Waipio  Valley. 

When  that  place  was  stripped,  he  sent  the  dog 


no  LEGENDS  OF  HONOLULU 


to  the  precipices  of  Waimanu,  and  he  took  nearly 
all  that  was  there. 

Then  the  king  commanded  his  people  to  watch 
the  awa  fields  and  catch  the  one  who  was  stealing 
his  growing  awa. 

The  dog  crept  softly  inside,  seized  the  shell 
and  slipped  it  away  from  its  place,  then  leaped 
over  six  walls  of  the  heiau,  but  touched  the 
seventh  and  outside  wall.  Then  the  shell  sang 
out  loud  and  clear. 

The  gods  were  aroused.  They  followed,  but 
the  dog  leaped  into  a  pool  of  water  and  con- 
cealed himself  and  the  shell  while  the  gods 
dashed  by.  They  searched  the  road  toward 
Waipio,  then  rushed  toward  the  Kona  district. 

The  dog  flew  from  the  pond  down  the  preci- 
pice of  Waipio  Valley  and  laid  the  shell  at  the 
feet  of  Kiha,  the  king  of  Hawaii. 

The  dog  and  his  master  were  given  a  high 
place  in  the  affections  of  the  king. 

The  shell  was  renowned  for  its  wonderful 
sound,  and  could  call  the  warriors  of  the  king 
from  any  distance  when  the  king  caused  it  to 
be  blown.  It  was  known  as  Kiha's  shell,  the 
Kiha-pu. 

This  shell  was  carefully  preserved  by  the 
chiefs  of  Hawaii  from  that  ancient  time.  Gen- 
eration after  generation  it  was  cared  for.  In  the 
time  of  Kamehameha  III.  it  was  kept  in  his 


THE  WONDERFUL  SHELL  iii 

palace.  It  was  among  the  treasures  of  King 
Kalakaua,  and  now  has  its  resting-place  in  the 
hands  of  ex-Queen  Liliuokalani  in  Honolulu. 

When  Kapuni  died,  his  bones  were  worshipped 
as  one  of  the  gods,  kept  at  Kaawaloa  until  the 
tabu  and  the  temples  were  overthrown. 


112  LEGENDS  OF  HONOLULU 


XVI 

THE  GHOST  DANCE  ON  PUNCHBOWL 
Ka  Hula  O  Na  Aumakua 

PUNCHBOWL  lies  back  of  Honolulu.  It  is 
an  extinct  volcano.  Inside  the  crater  rim 
lies  a  basin  whose  sides  are  grass-covered,  with 
groups  of  trees  here  and  there.  The  little 
houses  and  small  gardens  of  squatters  show  that 
there  is  no  longer  any  fear  of  subterranean  activ- 
ity. A  large  part  of  the  city  of  Honolulu  is 
built  on  what  were  once  the  brown,  desolate 
sides  of  the  volcano  sloping  down  to  the  sea. 

Punchbowl  is  one  of  the  last  attempts  of  the 
goddess  of  fire  to  retain  her  hold  on  the  island 
of  Oahu.  The  great  ridge  of  mountains  which 
forms  the  backbone  of  the  island  is  a  gigantic 
remnant  of  volcanic  action,  but  the  craters  out 
of  which  this  vast  mass  of  lava  was  poured  died 
centuries  before  the  foothill  craters  threw  out 
the  last  black  sand  of  Punchbowl  or  uplifted  the 
coral  and  white  sea  sand  and  shells  of  Leahi,  or 
Diamond  Head. 

Curious  and  weird  tales  are  told  concerning 
these  two  small,  picturesque  volcanoes  of  the 
city  which  in  modern  tropical  luxuriance  is  one 


THE  GHOST  DANCE  ON  PUNCHBOWL  113 

of  the  most  beautiful  spots  in  the  Pacific  Ocean. 
Near  the  foot  of  Diamond  Head,  and  not  far 
from  the  caves  which  burrow  its  sides,  was  the 
heiau  (temple)  which  was  one  of  the  last  to  be 
glutted  with  human  sacrifices.  Its  altars  were 
loaded  with  bodies  of  dead  men  when  Kame- 
hameha  brought  his  warriors  from  Hawaii  and 
Maui  and  with  much  bloodshed  conquered  Oahu 
and  unified  the  Islands  under  one  government. 
On  the  brow  of  Diamond  Head,  fronting  the  sea, 
are  the  remains  of  a  small  fish-god  temple 
within  the  walls  of  which  the  less  cruel  offerings 
were  made  to  Kuula  to  secure  his  favor  in  secur- 
ing food  from  the  sea.  Battles  were  fought  and 
noted  deeds  of  daring  done  both  east  and  west 
of  this  prominent  crater. 

The  sunmiit  of  Punchbowl  is  crowned  with  a 
bold,  frowning  pile  of  perpendicular  rocks.  On 
the  top  of  this  pile  peculiar  human  sacrifices  are 
said  to  have  been  offered  from  time  to  time. 

The  natives  whisper  a  story  that  one  of  the 
last  kings  of  the  Kamehameha  family,  in  a 
drunken  fit,  so  seriously  injured  his  son  that 
ultimately  death  resulted.  The  crazed  father 
planned  an  expiation.  The  word  was  quietly 
passed  that  no  one  was  to  move  far  away  from 
his  home  that  night.  There  was  an  air  of  mys- 
tery around  the  city.  What  happened  was 
never  accurately  known,  but  a  fire  burned  on 


114  LEGENDS  OF  HONOLULU 


the  high  rock,  and  the  smoke  fell  around  it  that 
night.  It  was  hinted  that  a  drunken  sailor  might 
easily  have  disappeared  while  staggering  through 
the  dark  shadows,  and  be  but  little  missed. 

But  back  in  the  olden  time  there  was  laid  the 
foundation  for  a  legend  which  in  these  later  days 
becomes  a  good  folk-lore  tale.  Many  of  the 
Hawaiians  of  to-day  believe  in  the  continual 
presence  of  the  aumakuas,  the  spirits  of  the 
dead.  In  time  past  the  aumakuas  were  a  pow- 
erful reality.  An  ancestor,  a  father  or  a  grand- 
father, a  makua,  died.  Sometimes  he  went  to 
Po,  the  under-world,  or  to  Milu,  the  shadow- 
land,  or  to  Lani,  the  Hawaiian  heaven,  and 
sometimes  he  remained  to  be  a  torment  or  a 
blessing  to  his  past  friends. 

In  Samoa,  Turner  says  that  the  aumakuas 
were  supposed  to  come  back  from  the  under- 
world and  enter  into  the  bodies  of  those  they 
wished  to  trouble.  They  might  find  a  home  in 
the  stomach  or  heart  or  bowels,  but  wherever 
they  found  an  abiding-place  the  spirit  produced 
disease  and  death.  If  a  man  was  dying,  his  neigh- 
bors desired  to  be  on  good  terms  with  him  and 
did  all  they  could  to  make  him  comfortable. 

This  is  very  much  like  the  power  of  praying  to 
death  among  the  Hawaiians.  The  spirit  of  some 
dead  person  was  supposed  to  be  the  real  destruc- 
tive agent  in  putting  to  death  the  one  prayed 


THE  GHOST  DANCE  ON  PUNCHBOWL  115 


against.  The  aiimakua  (the  ancestor  spirit)  was 
more  powerful  than  any  living  human  force. 

In  Tahiti  the  oro-matuas  (aumakuas)  were  very 
malignant,  cruel  and  relentless  in  punishing  those 
who  incurred  their  displeasure.  In  all  the  different 
groups  of  islands,  however,  the  ghosts  were  sup- 
posed to  belong  to  particular  families  and  to  exert 
their  mysterious  power  in  caring  for  these  house- 
holds. Many  Hawaiian  families  have  stories 
which  are  still  firmly  believed,  of  special  favors 
granted  to  individuals  in  time  of  danger.  A 
school-boy  in  Hilo  told  the  writer  how  his  grand- 
father was  saved  when  his  canoe  upset,  and  how 
he  was  safely  brought  to  the  land  by  the  shark 
into  which  the  family  aumakua  had  entered.  The 
story  is  told  of  a  man  captured  in  battle,  tied  up 
in  green  ti  leaves  ready  to  be  put  into  the  pit  full 
of  red-hot  stones,  and  then  set  free  by  the  owl  in 
which  the  protector  of  his  family  was  dwelling. 

People  sometimes  gave  the  bodies  of  their 
relatives  to  sharks  in  order  that  their  spirits 
might  enter  into  the  sharks,  or  threw  them  into 
the  crater  of  Kilauea,  that  the  spirits  might  join 
the  company  of  volcanic  deities  and  afterward 
befriend  the  family." 

In  the  indefinite  long  ago,  Kakei  was  the  moi, 
or  high  ruling  chief,  of  Oahu.  He  was  enter- 
prising and  brave.  He  not  only  perfected  him- 
self in  the  use  of  the  spear,  the  war-club  and  the 


Il6  LEGENDS  OF  HONOLULU 


sling-stone,  but  he  rallied  around  him  the  restless 
young  chiefs  of  the  districts  which  acknowl- 
edged his  supremacy.  His  court  was  filled  with 
men  who  gave  and  received  blows,  who  won  and 
lost  in  the  many  games,  who  were  penniless  to- 
day and  rich  to-morrow,  and  yet  took  all  that 
came  as  a  matter  of  course.  Kakei  called  these 
younger  chiefs  together  and  told  them  to  return 
to  their  districts  for  a  time  and  make  preparations 
for  a  voyage  and  a  battle.  They  must  see  that 
many  new  canoes  were  made  and  the  best  of  the 
old  ones  repaired  and  repolished.  They  must 
select  the  bravest  and  best  of  their  retainers 
and  have  them  well  armed  and  well  provisioned. 
He  hinted  that  it  might  be  a  long  journey,  there- 
fore they  had  better  provide  strong  mat  sails 
for  all  the  canoes.  It  might  be  many  days,  there- 
fore the  provisions  should  be  such  as  would  last. 
At  once  the  young  men  with  great  joy  hastened 
to  their  homes  to  obey  the  will  of  their  chief. 

It  was  impossible  to  keep  the  people  from 
talking  about  the  expedition.  Excitement  pre- 
dominated. The  shrill  voices  of  the  women 
shouted  the  news  from  valley  to  valley.  The 
hum  of  unwonted  industry  was  heard  over  all 
the  island.  Imagination  was  keenly  intent  to 
discover  the  point  threatened  by  the  proposed 
excursion.  Night  after  night  the  people  dis- 
cussed the  various  enemies  of  their  king,  and  his 


THE  GHOST  DANCE  ON  PUNCHBOWL  117 

prospects  for  successful  battle  with  them,  or 
they  talked  of  the  enlargement  of  his  kingdom 
by  the  acquisition  of  Molokai  or  the  increase  of 
riches  by  a  foray  along  the  coasts  of  Hawaii. 
They  prophesied  great  victories  and  much  spoil. 
Months  passed  by  and  all  the  preparations  were 
complete.  A  splendid  body  of  warriors  were  gath- 
ered around  their  high  chief.  The  large  flotilla 
of  canoes  was  launched,  the  sails  set,  and  the 
colored  pennants  placed  at  the  end  of  each  mast. 
The  young  chiefs  were  brilliant  in  their  bright 
yellow  and  red  war  capes  and  hideous  with  the 
war  masks  which  many  of  them  proudly  wore 
as  they  leaped  into  their  canoes  and  shouted 
"Aloha''  to  the  friends  whom  they  were 
leaving. 

As  soon  as  the  boats  had  left  the  shore  the 
chief  turned  to  the  north  rather  than  to  the  south, 
as  all  had  been  led  to  believe.  Sails  and  paddles 
were  both  used  freely.  The  winds  of  the  seas 
and  the  strong  arms  of  the  oarsmen  vied  with 
each  other  in  hastening  the  fleet  toward  the  island 
of  Kauai.  Night  crept  over  the  waters,  but  the 
bright  stars  were  unclouded  and  the  path  over 
the  waters  was  as  straight  by  night  as  it  had 
been  by  day. 

The  morning  star  was  shining  and  the  dawn 
was  painting  the  clear  sky  with  wonderful  tints 
of  pearl  when  Kakei  and  his  army  of  warriors, 


Ii8  LEGENDS  OF  HONOLULU 


already  on  the  land,  raised  their  war-cry  and 
assaulted  the  people  of  the  village  of  Waimea. 

Catching  war-club  and  spear  the  chief  of 
Waimea  rushed  out  of  his  house,  raising  his  war- 
cry.  His  men,  half-awake,  confused  and  dazed 
by  the  sudden  attack,  attempted  to  aid  him  in 
resisting  the  invaders.  The  battle  was  short 
and  decisive.  In  a  very  little  while  many  people 
were  killed.  The  thatched  houses  were  set  on 
fire  and  a  great  destruction  wrought. 

Kakei  had  ordered  his  warriors  to  seize  the 
canoes  and  the  women  and  children  and  what- 
ever plunder  in  calabashes,  mats,  kapa  cloth, 
stone  implements  and  feather  cloaks  could  be 
had,  and  gather  all  together  on  the  beach. 

The  captured  canoes  and  their  own  great  fleet 
were  filled  and  the  return  safely  made  to  Oahu. 
Kakei  and  his  warriors  sailed  around  the  island 
to  Honolulu  Harbor.  There  the  beach  was  cov- 
ered with  the  new  riches  and  the  captive  women 
and  children.  The  king  ordered  a  great  feast  to 
be  prepared  on  the  slopes  of  Punchbowl  Hill. 
Fish  in  abundance  were  caught,  pigs  and  chickens 
were  slaughtered,  many  ovens  with  red-hot  stones 
were  made  ready,  and  huge  dishes  of  awa  pre- 
pared. 

Kakei  and  his  victorious  warriors  gathered 
around  the  poi-bowl,  while  the  hula-girls  danced 
most  joyously  before  them. 


THE  GHOST  DANCE  ON  PUNCHBOWL  iig 

Suddenly  the  earth  shook  under  them,  the  poi- 
bowls  rocked  as  if  tossed  on  the  waters  of  the 
sea,  the  feast  which  had  been  spread  before 
them  moved  from  place  to  place  as  if  made  of 
things  of  life.  The  rocky  cliffs  of  Punchbowl 
began  to  rend  apart  and  come  crashing  down 
the  hillside  in  great  masses.  The  people  fled  in 
every  direction,  leaving  a.  part  of  their  number 
crushed  under  the  falling  stones. 

Then  came  another  mighty  earthquake.  The 
side  of  Punchbowl  Hill  opened  and  a  flood  of 
lava  poured  out,  mixed  with  clouds  of  bursting 
masses  of  steam  and  foul  gases.  Down  over  the 
place  where  the  feast  was  spread  on  the  luau 
mats  poured  the  fire.  The  feast  became  the 
food  of  the  fire-goddess.  Then  a  wonderful 
thing  appeared  above  the  flowing  lava,  in  the 
midst  of  the  clouds  hovering  over  the  crater. 
A  number  of  the  aumakuas  of  Kauai  were  seen 
in  a  solemn  and  stately  dance.  Back  and  forth 
they  moved  to  the  rhythm  of  steady  peals  of 
bursting  gases.  The  clouds  swayed  to  and  fro, 
while  the  ghosts  moved  back  and  forth  among 
them.  The  spirits  of  the  ancestors  had  come  to 
protect  the  women  and  children  of  the  house- 
holds whose  friendly  deities  they  were.  It  was 
the  ceremonial,  sacred  dance  of  the  spirits,  to  be 
followed  by  swift  punishment  of  those  who  had 
brought  such  great  injury  to  Kauai. 


I20  LEGENDS  OF  HONOLULU 


But  while  the  ghosts  continued  their  awful 
dance,  the  terrified  king  and  his  warriors  hastily 
prepared  a  propitiation.  The  captured  women 
and  children  were  called  to  the  beach.  All  the 
plunder  brought  from  Waimea  was  hastily  col- 
lected and  placed  in  the  hands  of  the  captives. 
The  kahunas  {i.e.,  the  priests  of  the  king)  were 
sent  to  the  slope  above  Punchbowl  Hill  to  cry 
out  to  the  aumakuas  that  all  the  reparation 
possible  would  be  made  at  once. 

The  warriors  placed  the  captives  and  their 
goods  in  canoes,  and  started  back  to  Kauai. 
As  the  canoes  passed  out  of  sight  the  earth- 
quakes ceased.  No  longer  was  there  the  thunder 
of  imprisoned  gases  leaping  to  liberty.  The 
fires  died  away,  and  the  flood  of  lava  cooled. 
The  aumakuas  had  accepted  the  offered  re- 
pentance of  the  king  and  his  warriors. 

It  is  said  that  the  fire  never  again  returned  to 
that  crater  or  to  the  island  of  Oahu. 


THE  BIRD-MAN  OF  NUUANU  VALLEY  121 


XVII 


THE  BIRD-MAN  OF  NUUANU  VALLEY 


History  repeats  itself  the  world  over.  Recently  the 
bird-men  visited  Hawaii  and  gave  exhibitions  of  flying  in 
aeroplanes.  According  to  old  Hawaiian  traditions,  how- 
ever, there  were  bird-men  in  Hawaii  before  the  white  man 
came,  as  the  following  translation  from  one  of  the  old 
legends  will  illustrate. 


AMAKA  was  a  noted  man  of  the  time  of 


^  Kalaniopuu.  He  was  born  on  Kauai,  but 
left  Kauai  to  find  some  one  whom  he  would  like 
to  call  his  lord. 

When  he  found  Hinai,  the  high  chief  of 
Waimea,  Hawaii,  he  told  him  what  he  could  do. 
He  was  skilled  in  managing  land  (Kalai-aina). 
He  was  an  orator  (Kakaolelo),  and  could  recite 
genealogies  (Kaauhau).  He  excelled  in  spear- 
throwing  (lonomakaihe),  boxing  or  breaking  the 
back  of  his  opponent  (lua),  leaping  or  flying  (lele) 
and  astronomy  (kilo).  All  this  he  had  learned 
on  Kauai. 

He  came  from  Kauai  first  to  Oahu.  In  Nuu- 
anu  Valley  he  met  Pakuanui,  a  very  skilful 
man,  a  fine  orator  and  boxer.  He  was  the  father 
of  Ka-ele-o-waipio,  a  noted  man  of  the  time  of 


122  LEGENDS  OF  HONOLULU 


Kamehameha,  who  was  said  to  have  made  a 
chant  for  the  missionaries  at  Kailua. 

Toward  the  upper  end  of  Nuuanu  Valley  is 
the  place  Ka-hau-komo,  where  spreading  hau- 
trees  cluster  on  both  sides  of  the  road.  Here 
Namaka  and  Pakuanui  had  a  contest. 

They  prepared  themselves  for  boxing  and 
wrestling,  and  then  faced  each  other  to  show 
their  skill  and  agility. 

This  man  from  Kauai  appeared  like  a  rain- 
bow bending  over  the  hau-trees,  arched  in  the 
red  rain,  or  in  the  mist  cloud  over  the  Pali,  as 
he  circled  around  Pakuanui.  He  was  like  the 
ragged  clouds  of  Lanihuli,  or  the  wind  rushing 
along  the  top  of  the  PaH.  His  hands  were  like 
the  rain  striking  the  leaves  of  the  bushes  of 
Malailua.  He  was  so  swift  and  strong  that  he 
could  catch  Pakuanui  on  any  part  of  his  body. 

The  man  of  Oahu  could  not  catch  or  hold 
Namaka.  That  Kauai  man  was  as  slippery  as 
an  eel,  and  as  hard  to  hold  as  certain  kinds  of 
smooth,  slimy  fish,  always  escaping  the  hands  of 
Pakuanui.  But  he  could  strike  any  place.  The 
hill  of  the  forehead  he  struck.  The  hill  of  the 
nose  he  caught.  There  was  no  place  he  could 
not  touch.  It  was  a  whirlwind  around  a  man. 
However,  he  did  not  try  to  kill  Pakuanui.  He 
wished  only  to  show  his  skill. 

Pakuanui  was  very  much  ashamed  and  angry 


THE  BIRD-MAN  OF  NUUANU  VALLEY  123 


because  he  could  not  do  anything  with  Namaka, 
and  planned  to  kill  him  when  they  should  go  to 
the  Pali  (precipice  of  Nuuanu  Valley),  to  which 
they  were  going  after  the  boxing  contest. 

When  they  came  to  Kapili,  the  very  top  of  the 
Pali,  a  very  narrow  place,  Pakuanui  said  to 
Namaka,  "You  may  go  before  me." 

Namaka  passed  by  on  the  outside  and  Paku- 
anui gave  him  a  kick,  knocking  him  over  the 
Pali,  expecting  him  to  be  dashed  to  pieces  on 
the  rocks  at  the  foot  of  the  precipice. 

But  Namaka  flew  away  from  the  edge  of  the 
Pali.  The  people  who  were  watching  said:  "He 
went  off.  He  flew  off  from  the  Pali  like  an  lo 
bird,  leaping  into  the  air  of  Lanihuli,  spreading 
out  his  arms  like  wings.  When  the  strong  wind 
twisted  and  whirled,  Namaka  went  up  like  a 
kite,  lifted  up  on  the  wind." 

There  is  frequently  a  beautiful  little  waterfall 
on  the  western  side  of  the  precipice,  where  a 
brooklet  starts  on  its  way  to  the  ocean.  There 
right  at  the  foot  of  the  great  precipice  stands 
a  grove  of  silver-leaved  kukui-trees.  The  legends 
say  that  when  the  wind  turned  and  blew  strongly 
against  and  up  the  face  of  the  Pah,  Namaka 
flew  with  it,  and  hung  among  the  kukui  branches 
below  that  little  waterfall. 

Then  he  leaped  to  the  ground  and  went  away 
to  Maui.   The  older  natives  sometimes  remem- 


124  LEGENDS  OF  HONOLULU 


ber  this  wonderful  flight  of  the  man  from  Kauai 
who  was  skilful  in  leaping  and  flying  from  the 
edge  of  precipices. 

At  Pohakuloa,  on  Maui,  Namaka  leaped  down 
some  precipices,  showing  his  strength  and  skill. 
In  other  legends  skilful  chiefs  were  described  as 
having  almost  miraculous  power  in  leaping  down 
very  high  places  without  injury. 

When  Namaka  came  to  Hawaii,  Kalaniopuu 
was  king.  He  liked  him  very  much  and  hoped 
to  have  him  as  his  lord.  However,  another  man 
from  Kauai  was  a  favorite  with  the  king.  He 
knew  Namaka,  and  was  afraid  that  he  might  be 
supplanted  when  the  king  should  learn  about 
Namaka's  wonderful  powers,  so  he  gave  no  wel- 
come to  Namaka,  but  turned  him  away. 

Namaka  went  to  Waimea  and  found  Hinai, 
the  high  chief  of  that  place,  a  near  relative  to 
Kalaniopuu.  He  told  Hinai  what  he  could  do, 
and  was  made  a  favorite  of  the  high  chief. 

He  taught  Hinai  how  to  be  very  skilful  in  all 
his  arts,  and  especially  in  leaping  from  precipices. 
He  hoped  that  Hinai's  skill  would  be  noised 
abroad,  and  the  king  would  hear  and  choose 
to  have  the  teacher  come  to  live  with  him. 

Hinai  became  very  proficient,  and  even  won- 
derful, in  standing  on  the  edge  of  high  precipices 
and  leaping  down  unhurt.  These  places  have  been 
pointed  out  to  the  young  people  by  their  parents. 


THE  BIRD-MAN  OF  NUUANU  VALLEY  125 

When  the  Kauai  favorite  of  Kalaniopuu  heard 
that  there  was  a  very  skilful  man  from  Kauai 
stopping  with  the  high  chief  of  Waimea,  he 
told  the  king  that  an  enemy  from  Kauai  was 
in  Waimea. 

The  king  listened  to  this  man  when  he  charged 
Namaka  with  trying  to  make  his  relative  Hinai 
so  skilful  in  leaping  down  high  places  that  he 
could  always  escape  any  attempt  to  injure  him. 

The  favorite  said:  ''This  man,  Namaka,  can 
fly  over  mountains  and  streams  and  precipices 
and  plains  and  not  be  killed.  He  is  a  rebel 
against  your  kingdom." 

Kalaniopuu  commanded  some  men  to  go  and 
kill  this  stranger  from  Kauai,  telling  them  to 
begin  war  upon  Hinai  if  he  opposed  their  attempt 
to  arrest  the  stranger. 

Namaka  had  prepared  his  house  by  digging  in 
the  ground  and  making  a  pit  under  it,  with  a 
hole  and  an  opening  some  distance  from  it. 

The  warriors  from  Kalaniopuu  surrounded  the 
house,  thinking  he  was  inside.  They  consulted 
about  the  best  method  of  killing  him,  and  de- 
cided to  burn  him  up.  They  set  fire  to  the 
house  and  destroyed  it  entirely.  They  believed 
this  stranger  had  been  burned  to  death. 

Namaka  easily  escaped  from  Hawaii  and 
crossed  over  to  Maui,  where  he  remained  some 
time,  but  he  found  no  one  whom  he  wished  to 


126  LEGENDS  OF  HONOLULU 


take  as  his  lord.  Then  he  went  to  Oahu,  and 
at  last  returned  to  his  home  on  Kauai. 

There  he  became  a  prophet  and  uttered  his 
decision  about  the  chiefs  of  Hawaii,  whom  he 
had  considered  superior  to  Maui  and  Oahu,  but 
he  did  not  think  them  equal  to  the  royal  family 
of  Kauai. 

He  said:  There  is  no  ruling  chief  in  Hawaii 
who  can  step  his  foot  on  the  tabu  sand  of  Kaha- 
maluihi  [Kauai].  There  is  no  war  canoe  or 
divine  chief  who  can  come  to  Kauai  unless  a 
treaty  has  been  made  between  the  two  ruling 
chiefs.^' 

The  natives  call  this  a  prophecy  of  the  skilled 
chief  who  could  fly  from  Nuuanu  Pali,  and 
think  it  was  fulfilled  because  Kamehameha  never 
conquered  Kauai,  but  secured  it  by  concession 
from  its  king. 


THE  OWLS  OF  HONOLULU  127 

isviii 

THE  OWLS  OF  HONOLULU 

THERE  are  three  celebrated  ''owl"  localities 
in  the  suburbs  of  Honolulu.  One  is  at 
Waikiki,  one  in  Manoa  Val- 
ley, and  the  third  near  the 
foot  of  Punchbowl  Hill. 

Near  the  foot  of  Punchbowl 
the  man  lived  who  became  the 
friend  of  the  owl-god. 

In  Manoa  the  owl-god  lived, 
and  at  Waikiki  the  famous 
''battle  of  the  owls"  was 
fought. 

Manoa  Valley  is  one  of  the 
most  beautiful  rainbow  valleys 
in  the  world.  The  highest 
peaks  of  the  island  of  Oahu 
are  near  the  head  of  the  valley. 
The  winds  which  blow  down 
the  Pacific  Ocean  from  the 
northeast  strike  these  moun- 
tain-tops. Each  cool  breeze 
leaves  its  burden  of  moisture 
in  a  fleecy  cloud  to  fall  down  the  mountain-side 
into  the  valley.    So  cloud  follows  cloud,  de- 


128  LEGENDS  OF  HONOLULU 


scending  the  slopes  of  the  foothills  in  gentle 
rain. 

Almost  all  day  long  the  valley  is  open  to  the 
sun,  which,  looking  on  the  luxuriant  verdure  and 
clinging  mist,  sends  its  abundant  blessing  of 
penetrating  light,  and  rainbows  upon  rainbows 
are  painted  on  the  steep  precipices  at  the  head  of 
the  valley.  There  are  arches  and  double  arches 
of  exquisite  beauty,  smashed  fragments  of  scat- 
tered color,  broad  pillars  of  glorious  fire  blazing 
around  green  branches  of  ghost-like  trees,  great 
bands  of  opal  hues  lying  in  magnificent  masses 
on  the  hillside,  and  lunar  rainbows  almost  cir- 
cular outlined  in  soft  prismatic  shades  in  the 
time  of  the  full  moon. 

When  showers  creep  down  the  valley  one  by 
one,  rainbows  also  chase  each  other  in  matchless 
symmetry  of  quiet,  graceful  motion.  Sometimes 
the  mist  in  the  doorway  of  the  valley  has  be- 
come so  ethereal  that  splendid  arches  hang  in  the 
apparently  clear  sky  without  cloud  support. 

It  is  no  wonder  that  from  time  immemorial 
the  Hawaiians  have  made  the  valley  the  home 
of  royal  chiefs,  with  the  rainbow-maiden  as 
their  daughter.  The  story  of  this  child  of  the 
skies  is  told  in  the  legend  Ka-hala-o-Puna  (The 
sweet-scented  hala-flower  of  Puna).  Woven  into 
this  legend  is  also  the  legend  of  the  owl-god 
of  the  family  to  which  this  maiden  belonged, 


THE  OWLS  OF  HONOLULU  129 


for  his  home  as  well  as  hers  was  in  Manoa 
Valley. 

Almost  in  the  middle  of  the  valley  is  a  hill 
on  which  many  years  ago  a  temple  was  built 
and  dedicated  as  the  home  of  the  owl-god  Pueo. 
The  hill  now  bears  the  name  ^Tu-u"  (hill), 
"Pueo'^  (owl)— ^^Puu-pueo,"  or  '^The  hill  of 
the  owl." 

It  was  from  this  temple  that  the  owl-god 
rescued  the  rainbow-maiden  three  times  when 
she  had  been  thrice  killed  and  buried  by  her 
faithless  suitor,  a  chief  of  Waikiki. 

Ka-hala  (the  hala  flower)  had  followed  this 
chief  almost  to  the  lower  end  of  the  valley,  but 
she  became  weary.  The  angry  chief  struck  her 
with  a  bunch  of  hala  nuts,  killed  her,  and  buried 
her  under  a  mass  of  leaves  and  dirt  near  the 
spot  called  Aihualama.  Pueo,  the  owl-god,  had 
carefully  watched  the  journey  of  this  one  of  his 
people.  When  he  saw  her  struck  down  he 
hastened  to  the  spot  swiftly,  dashed  aside  the 
dirt,  pulled  out  the  body,  and  carried  it  in  his 
claws  back  to  the  head  of  the  valley,  where  by 
charms  and  incantations  he  healed  her  wounded 
head  and  restored  her  to  life.  Soon  her  beauty 
came  back  to  her  and  surrounded  her  so  that 
she  walked  as  if  encompassed  with  rainbows. 
Again  the  Waikiki  chief,  to  whom  she  had  been 
aflianced  by  her  parents,  came  after  her.  Again 


l^o  LEGENDS  OF  HONOLULU 


he  became  angry  because  she  grew  weary 
in  the  new  way  by  which  he  led  over  a 
high  ridge  dividing  Manoa  from  a  neighboring 
valley. 

A  second  time  he  seized  a  bunch  of  hala  nuts 
swinging  on  their  long  stems,  and  with  this  as 
a  club  struck  her  on  the  head,  killing  her.  He 
covered  the  body  with  ferns  and  vines  and  went 
away.  The  watching  owl-god  took  the  body 
tenderly,  cared  for  it,  and  restored  it  to  life. 
Once  more  the  radiance  of  a  divine  chiefess 
rested  in  rainbows  around  the  girl  and  her 
Manoa  Valley  home. 

The  third  time  the  chief  called  for  her  she 
obeyed  with  trembling,  and  followed  him  up 
the  almost  precipitous  sides  of  Manoa  Valley, 
over  ridges,  across  valleys  and  turbulent  streams 
until  they  came  to  the  ridge  by  the  Waolani 
Temple  in  Nuuanu  Valley.  There  he  killed  her 
and  buried  her.  But  Pueo  scratched  away  the 
leaves  and  dirt,  and  again  gave  her  life. 

At  the  head  of  Manoa  Valley  are  many  water- 
falls pouring  down  the  precipices.  The  longer 
and  most  feathery  of  these  falls  are  said  to  be 
the  tears  of  Ka-hala  as  she  suffered  from  the 
attacks  of  the  faithless  chief  of  Waikiki. 

Pueo,  the  owl-god,  was  also  Pueo-alii,  or  ^'king 
of  owls."  He  had  kahunas  (priests)  who  con- 
sulted him  by  signs,  and  the  aumakua,  or  ghost 


THE  OWLS  OF  HONOLULU  131 


gods,  sometimes  oracles.  He  was  thought  to  be 
chief  of  leading  his  army  of  ghosts  along  the  hill- 
side under  the  Puuhonua  Temple,  the  place  now 
known  as  the  Castle  home. 

From  his  own  residence  on  Owl's  Hill  he  gov- 
erned all  the  valley,  apparently  with  much  wis- 
dom. It  was  said  that  one  of  the  natives  in 
the  valley  displeased  him.  He  captured  the 
man  and  at  once  ordered  the  death  penalty, 
calling  him  a  rebel.  The  man  secured  the  atten- 
tion of  the  owl-god  for  a  moment,  and  presented 
the  plea  that  he  ought  to  be  permitted  to  say 
something  for  himself  before  he  was  punished. 
This  seemed  reasonable.  The  execution  was  de- 
layed; the  man  proved  that  he  was  innocent  of 
the  charge  against  him.  The  owl-god  estab- 
lished a  law  that  a  person  must  be  proved  guilty 
before  he  could  be  condemned  and  punished. 
This  came  to  be  a  custom  among  the  Hawaiians 
as  the  years  passed  by. 

The  legends  say  that  the  fairy  people,  the 
Menehunes,  built  a  temple  and  a  fort  a  little 
farther  up  the  valley  above  Puu-pueo,  at  a  place 
called  Kukaoo,  where  even  now  a  spreading  hau- 
tree  shelters  under  its  branches  the  remaining 
walls  and  scattered  stones  of  the  Kukaoo  Temple. 
It  is  a  very  ancient  and  very  noted  temple  site. 
Some  people  say  that  the  owl-god  and  the  fairies 
became  enemies  and  waged  bitter  war  against 


132  LEGENDS  OF  HONOLULU 

each  other.  At  last  the  owl-god  beat  the  drum 
of  the  owl  clan  and  called  the  owl-gods  from 
Kauai  to  give  him  aid. 

They  flew  across  the  channel  in  a  great  cloud 
and  reinforced  the  owl-god.  Then  came  a  fierce 
struggle  between  the  owls  and  the  little  people. 
The  fort  and  the  temple  were  captured  and  the 
Menehunes  driven  out  of  the  valley. 

Another  legend  says  that  the  battle  was 
between  the  little  people  and  Kualii,  a  noted 
chief  of  Oahu,  of  comparatively  recent  date. 

The  lover  of  folk-lore  would  probably  prefer 
to  believe  that  owls  and  elves  fought  this  un- 
canny battle. 

The  second  legendary  owl  locality  is  found 
near  the  foot  of  Punchbowl  Hill,  near  the  school- 
buildings  at  the  head  of  Fort  Street. 

Honolulu  as  the  name  of  even  a  village  was 
not  known.  Apparently  there  were  very  few 
people  living  along  the  watercourse  coming  down 
Nuuanu  Valley.  It  may  have  been  that  even 
^^Kou/'  the  ancient  name  for  Honolulu,  had  not 
been  heard.  At  any  rate,  the  seacoast  was  a 
place  of  growing  rushes  and  nesting  birds.  A 
dry  heated  plain  almost  entirely  destitute  of 
trees  extended  up  to  the  foothills.  Taro  patches 
and  little  groves  of  various  kinds  of  trees  bordered 
each  watercourse.  The  population  was  small 
and  widely  scattered.    There  was  a  legend  of  a 


THE  OWLS  OF  HONOLULU  133 


band  of  robbers  which  infested  this  region.  It 
was  ahnost  a   desolate  place." 

Down  Pauoa  Valley  dashes  a  stream  of  beauti- 
ful clear  water.  This  passes  along  the  eastern 
edge  of  a  small  extinct  crater  known  as  Punch- 
bowl Hill,  whose  ancient  name  was  Puu-o-wai-na. 
The  water  from  this  stream  was  easily  diverted 
into  choice  taro  patch  land.  Here  not  far  from 
the  upper  end  of  Fort  Street  at  Kahehuna  lived 
a  man  by  the  name  of  Kapoi. 

His  grass  house  was  decaying.  The  thatch  was 
falling  to  pieces.  It  was  becoming  a  poor  shelter 
from  the  storms  which  so  frequently  swept  down 
the  valley.  Kapoi  went  to  the  Kewalo  marsh 
near  the  beach,  where  tall  pili  grass  was  growing, 
to  get  a  bundle  of  the  grass  to  use  for  thatching. 
He  found  a  nest  of  owl's  eggs.  He  took  up  his 
bundle  of  grass  and  nest  of  eggs  and  returned 
home. 

In  the  evening  he  prepared  to  cook  the  eggs. 
With  his  fire-sticks  he  had  made  a  fire  in  his 
small  imu,  or  oven.  An  owl  flew  down  and  sat 
on  the  wall  by  the  gate.  Kapoi  had  almost 
finished  wrapping  the  eggs  in  ti  leaves  and  was 
about  to  lay  them  on  the  hot  stones  when  the 
owl  called  to  him:  '^O  Kapoi!  Give  me  my 
eggs." 

Kapoi  said,  '^How  many  eggs  belong  to  you?" 
The  owl  replied,  *^I  have  seven  eggs." 


134  LEGENDS  OF  HONOLULU 


Then  Kapoi  said,  am  cooking  these  eggs 
for  I  have  no  fish." 

The  owl  pleaded  once  more:  ^^0  Kapoi!  Give 
me  back  my  eggs." 

^*But/'  said  Kapoi,  ^^I  am  already  wrapping 
them  for  cooking." 

Then  the  owl  said:  ^^0  Kapoi!  You  are  heart- 
less, and  you  have  no  sorrow  for  me  if  you  do 
not  give  back  my  eggs." 

Kapoi  was  touched,  and  said,  ^Xome  and  get 
your  eggs." 

Because  of  this  kindness  the  owl  became 
Kapoi's  god,  and  commanded  him  to  build  a 
heiau  (temple)  and  make  a  raised  place  and  an 
altar  for  sacrifice.  The  name  of  the  place 
where  he  was  to  build  his  temple  was  Manoa. 
Here  he  built  his  temple.  He  laid  a  sacrifice 
and  some  bananas  on  the  altar,  established  the 
day  for  the  tabu  to  begin  and  the  day  also  when 
the  tabu  should  be  lifted. 

This  was  talked  about  by  the  people.  By 
and  by  the  high  chief  heard  that  a  man  had  built 
a  temple  for  his  god,  had  made  it  tabu  and  had 
lifted  the  tabu. 

Kakuhihewa  was  living  at  Waikiki.  He  was 
the  king  after  whom  the  island  Oahu  was  named 
Oahu  a  Kakuhihewa  (The  Oahu  of  Kakuhihewa). 
This  was  the  especial  name  of  Oahu  for  centuries. 
Kakuhihewa  encouraged  sports  and  games,  and 


THE  OWLS  OF  HONOLULU  135 


agriculture  and  fishing.  His  house  was  so  large 
that  its  dimensions  have  come  down  in  the 
legends,  about  250  x  100  feet.  Kakuhihewa  was 
kind,  and  yet  this  offence  of  Kapoi  was  serious 
in  the  eyes  of  the  people  in  view  of  their  ancient 
customs  and  ideas.  Kakuhihewa  had  made  a  law 
for  his  temple  which  he  was  building  at  Waikiki. 
He  had  estabhshed  his  tabu  over  all  the  people 
and  had  made  the  decree  that,  if  any  chief  or 
man  should  build  a  temple  with  a  tabu  on  it 
and  should  lift  that  tabu  before  the  tabu  on  the 
king's  temple  should  be  over,  that  chief  or 
man  should  pay  the  penalty  of  death  as  a 
rebel. 

This  king  sent  out  his  servants  and  captured 
Kapoi.  They  brought  him  to  Waikiki  and  placed 
him  in  the  king's  heiau  Kapalaha.  He  was  to 
be  killed  and  offered  in  sacrifice  to  the  offended 
god  of  the  king's  temple. 

The  third  legendary  locality  for  the  owl-gods 
was  the  scene  of  the  battle  of  the  owls."  This 
was  at  Waikiki.  Kapoi  was  held  prisoner  in  the 
Waikiki  heiau.  Usually  there  was  a  small,  four- 
square, stone-walled  enclosure  in  which  sacrifices 
were  kept  until  the  time  came  when  they  should 
be  killed  and  placed  on  the  altar.  In  some  such 
place  Kapoi  was  placed  and  guarded. 

His  owl-god  was  grateful  for  the  return  of  the 
eggs  and  determined  to  reward  him  for  his  kind- 


136  LEGENDS  OF  HONOLULU 

ness  and  protect  him  as  a  worshipper.  In  some 
way  there  must  be  a  rescue.  This  owl-god  was 
a  family  god/'  belonging  only  to  this  man  and 
his  immediate  household.  According  to  the 
Hawaiian  custom,  any  individual  could  select 
anything  he  wished  as  the  god  for  himself  and 
family.  Kapoi's  owl-god  secured  the  aid  of 
the  king  of  owls,  who  lived  in  Manoa  Valley 
on  Owl's  Hill.  The  king  of  owls  sent  out  a 
call  for  the  owls  of  all  the  islands  to  come  and 
make  war  against  the  king  of  Oahu  and  his  war- 
riors. 

Kauai  legends  say  that  the  sound  of  the  drum 
of  the  owl-king  was  so  penetrating  that  it  could 
be  heard  across  all  the  channels  by  the  owls  on 
the  different  islands.  In  one  day  the  owls  of 
Hawaii,  Lanai,  Maui  and  Molokai  had  gathered 
at  Kalapueo  (a  place  east  of  Diamond  Head). 
The  owls  of  Koolau  and  Kahikiku,  Oahu,  gathered 
together  in  Kanoniakapueo  (a  place  in  Nuuanu 
Valley).  The  owls  of  Kauani  and  Niihau 
gathered  in  the  place  toward  the  sunset — Pueo- 
hulu-nui  (near  Moanalua). 

Kakuhihewa  had  set  apart  the  day  of  Ka-ne — 
the  day  dedicated  to  the  god  Ka-ne  and  given  his 
name — as  the  day  when  Kapoi  should  be  sac- 
rificed. This  day  was  the  twenty-seventh  of 
the  lunar  month.  In  the  morning  of  that  day 
the  priests  were  to  slay  Kapoi  and  place  him 


THE  OWLS  OF  HONOLULU  137 


on  the  altar  of  the  temple  in  the  presence  of  the 
king  and  his  warriors. 

At  daybreak  the  owls  rallied  around  that 
temple.  As  the  sun  rose,  its  light  was  obscured. 
The  owls  were  clouds  covering  the  heavens. 
Warriors  and  chiefs  and  priests  tried  to  drive 
the  birds  away.  The  owls  flew  down  and  tore 
the  eyes  and  faces  of  the  men  of  Kakuhihewa. 
They  scratched  dirt  over  them  and  befouled 
them.  Such  an  attack  was  irresistible — Ka- 
kuhihewa's  men  fled,  and  Kapoi  was  set  free. 

Kakuhihewa  said  to  Kapoi:  ^^Your  god  has 
'mana' — that  is,  miraculous  power;  greater  than 
my  god.    Your  god  is  a  true  god." 

Kapoi  was  saved.  The  owl  was  worshipped 
as  a  god.  This  also  was  Ku-kana-kohi.  The 
legends  do  not  clearly  state  whether  this  was  the 
name  of  the  owl-god  or  the  name  of  the  battle. 
The  place  of  that  battle  was  '^Kukaeunahio  ka 
pueo,"  or  '^The  confused  noise  of  owls  rising 
in  masses." 


138  LEGENDS  OF  HONOLULU 


XIX 

THE  TWO  FISH  FROM  TAHITI 

STRANGERS  to  Hawaiian  history  should 
know  that  to  the  Hawaiians  Tahiti  meant 
any  far-away  or  foreign  land.  Tahiti  belongs  to 
the  Society  Islands.  Centuries  ago  it  was  one 
of  the  points  visited  by  the  Vikings  of  the  Pacific, 
the  Polynesian  sea-rovers,  among  whom  certain 
chiefs  of  the  Hawaiian  Islands  were  not  the  least 
noted.  They  sailed  to  Tahiti  and  Samoa  and 
other  islands  of  the  great  ocean  and  returned 
after  many  months,  celebrating  their  voyages 
in  personal  chants. 

Thus  the  names  of  places  many  hundreds  of 
miles  distant  from  the  Hawaiian  group  were 
recorded  in  the  chants  and  legends  of  the  most 
famous  famines  of  Hawaiian  chiefs  and  kings. 
Some  of  the  names  brought  back  by  the  wanderers 
appear  to  have  been  given  to  places  in  their  own 
homeland.  A  large  district  on  the  island  of 
Maui,  where,  it  is  said,  the  friends  of  a  Viking 
would  gather  for  feasting  and  farewell  dancing, 
was  named  Kahiki-nui  (The  great  Tahiti). 
C'T''  and  ''K"  are  interchangeable.)  A  point 
of  land  not  far  from  this  district  was  called  Ke- 


THE  TWO  FISH  FROM  TAHITI  139 

ala-i-kahiki  (The  way  to  Tahiti).  These  names 
are  not  of  recent  antiquity,  but  lie  in  the  scenes 
described  by  roving  ancestors  noted  in  geneal- 
ogies of  long  ago.  Probably  about  the  same  time 
that  the  Vikings  of  Scandinavia  were  roaming 
along  the  Atlantic  coasts  the  Pacific  seamen 
were  pressing  from  group  to  group  among  the 
Pacific  islands. 

After  many  voyages  and  many  years  probably 
the  people  who  never  wandered  became  careless 
concerning  the  specific  name  of  the  place  to 
which  any  of  their  friends  had  sailed,  and  com- 
prised the  whole  outside  world  in  the  compre- 
hensive declaration,  ^^Gone  to  Tahiti'^  (Kahiki). 
At  any  rate,  this  has  been  the  usage  for  some  cent- 
uries among  the  Hawaiian  legend  tellers. 

The  story  I  am  about  to  tell  you  came  to  me 
as  a  marvellous,  mysterious,  miraculous  myth 
of  the  long  ago,  when  strange  powers  dwelt  in 
both  animals  and  men,  and  when  cannibalism 
might  have  been  carried  on  to  be  reported 
later  under  the  guise  of  eating  the  flesh  of  beast 
or  fish.  In  the  long  ago  there  were  two  ^^fish'' 
crossing  the  trackless  waters  of  the  Pacific  Ocean. 
Their  home  was  in  one  of  the  far-away  lands, 
known  as  Tahiti.  These  "  fish"  were  great  canoes 
filled  with  men.  They  decided  that  they  would 
like  to  visit  some  of  the  lands  about  which  they 
had  heard  in  the  legends  related  by  their  fathers. 


I40  LEGENDS  OF  HONOLULU 


They  knew  that  certain  stars  were  always  in 
certain  places  in  the  sky  during  a  part  of  every 
year.  By  sailing  according  to  these  stars  at  night 
and  the  sun  by  day  they  felt  conl&dent  that  they 
could  find  the  wonderful  fire-land  of  Hawaii  about 
which  they  had  been  taught  in  the  stories  of  re- 
turned travellers.  So  the  two  ^'fish'' — the  two 
boats — after  weary  days  and  nights  of  storm  and 
calm,  of  soft  breeze  and  strong,  continuous  winds, 
found  the  northeast  side  of  the  island  of  Oahu 
with  its  rugged  front  of  steep,  precipitous  hills. 
The  travellers  landed  first  on  a  point  of  land  ex- 
tending far  out  into  the  sea,  terminating  in  a 
small  volcano.  Here  they  made  examination 
of  the  unfriendly  coast  and  decided  to  journey 
entirely  around  the  island,  one  fish,  or  boat, 
going  toward  the  north  and  the  other  toward  the 
south.  They  were  apparently  intending  to  pass 
around  the  island  and  find  an  appropriate  location 
for  a  settlement.  Possibly  they  planned  to  make 
a  permanent  home  or  hoped  to  meet  some  group 
community  into  which  they  might  be  absorbed. 
The  point  of  land  which  marked  the  separation 
of  the  two  companies  is  called  Makapuu.  The 
boat  which  sailed  toward  the  north  found  no 
good  resting-place  until  it  came  to  the  fishing- 
village  of  Hauula.  The  stories  told  by  the  old 
natives  of  the  present  time  do  not  give  any  details 
of  the  meeting  between  the  strangers  and  the 


THE  TWO  FISH  FROM  TAHITI  141 


people  residing  in  the  village.  Evidently  there 
was  dissension  and  at  last  a  battle.  The  whole 
story  is  summed  up  by  the  Hawaiian  legend  in 
the  saying:  "The  fish  from  Tahiti  was  caught 
by  the  fishermen  of  Hauula.  They  killed  it  and 
cut  it  up  into  pieces  for  food."  Thus  the  visitors 
found  death  instead  of  friendship,  and  cannibalism 
was  thereby  veiled  by  calling  the  victims  "fish" 
and  the  victory  a  "catch." 

The  custom  of  hiding  hints  of  cannibalistic 
feasts  and  more  definite  human  sacrifices  under 
the  name  of  "fish"  continued  through  the  cent- 
uries even  after  the  discovery  of  the  islands  by 
Captain  Cook  and  the  advent  of  white  men. 
David  Malo,  a  native  writer,  who,  about  the 
year  1840,  wrote  a  concise  sketch  of  Hawaiian 
history  and  customs,  described  the  capture  of 
human  sacrifices  by  the  priests  when  needed  for 
temple  worship.  He  says:  "The  priest  con- 
ducted a  ceremony  called  Ka-papa-ulua.  It  was 
in  this  way:  The  priest  accompanied  by  a  num- 
ber of  others  went  out  to  sea  to  fish  for  ulua 
with  hook  and  line,  using  squid  for  bait.  If  they 
were  unsuccessful  and  got  no  ulua  they  returned 
to  land  and  went  from  one  house  to  another, 
shouting  out  to  the  people  within  and  telling 
them  some  lie  or  other  and  asking  them  to  come 
outside.  If  any  one  did  come  out,  him  they 
killed,  and,  thrusting  a  hook  in  his  mouth,  car- 


142  LEGENDS  OF  HONOLULU 


ried  him  away  to  the  heiau  [temple]/'  This 
sacrifice  was  called  ulua,  and  was  placed  before 
the  god  of  the  temple  as  if  it  were  a  fish.  Some- 
times a  part  of  the  body,  usually  an  eye,  was 
eaten  during  the  ceremonies  of  consecrating  the 
offering  to  the  idol.  This  custom  has  passed  the 
test  of  centuries  and  probably  was  the  last  rem- 
nant of  cannibalism  in  the  Hawaiian  Islands. 
It  endured  even  to  the  time  of  the  abolition  of 
the  temples  and  their  idols. 

The  second  fish  from  Tahiti  had  gone  on 
southward  in  its  journey  around  the  island  of 
Oahu.  It  passed  the  rough  and  desolate  craters 
of  Koko  Head  on  its  eastern  end  of  the  island. 
It  swam  by  Diamond  Head  and  the  beautiful 
Waikiki  Beach.  Either  the  number  of  the  in- 
habitants was  so  large  that  they  were  afraid  to 
make  any  stay  or  else  they  preferred  to  make 
the  complete  circuit  of  the  island  before  locat- 
ing, for  they  evidently  made  only  a  very  short 
stay  wherever  they  landed,  and  then  hurried  on 
their  journey.  By  the  time  they  reached  Kaena, 
the  northwestern  cape  of  Oahu,  they  were  evi- 
dently anxious  concerning  their  missing  com- 
panions. Not  a  boat  on  the  miles  of  water 
between  Kaena  and  Kahuku,  the  most  northerly 
point  on  the  island.  The  legend  says  that  the 
fish  changed  itself  into  a  man  and  went  inland 
to  search  the  coast  for  its  friend,  but  the  search 


THE  TWO  FISH  FROM  TAHITI  143 


was  unsuccessful.  It  was  now  a  weary  journey 
from  point  to  point,  watching  the  sea  and  ex- 
ploring all  the  spots  on  the  beach  wherever  it 
seemed  as  if  there  was  any  prospect  of  finding 
a  trace  of  their  expected  friends.  Wherever  a 
break  in  the  coral  reef  permitted  their  boat  to 
approach  the  land  they  forced  their  way  to 
shore.  Then  when  the  thorough  search  failed 
again,  the  boat  was  pushed  out  over  the  line 
of  white  inrolling  breakers  to  the  great  sea  until 
at  last  the  Tahitians  came  to  Kahuku. 

Now  they  appeared  no  longer  as  a  ^^fish,"  but 
went  to  the  village  at  Kahuku  as  men.  They 
made  themselves  at  home  among  the  people  and 
were  invited  to  a  great  feast.  They  heard  the 
story  of  a  battle  with  a  great  fish  at  Hauula  and 
the  capture  of  the  monster.  They  heard  how  it 
had  been  cut  up  and  its  fragments  widely  dis- 
tributed among  the  villages  on  the  northwest 
coast.  Evidently  provision  had  been  made  for 
several  great  feasts.  The  people  of  Kahuku, 
although  several  miles  distant  from  Hauula,  had 
received  their  portion.  The  friendly  strangers 
must  share  this  great  gift  with  them.  But  the 
men  from  Tahiti  with  heavy  hearts  recognized 
the  fragments  as  a  part  of  their  companion. 
They  could  not  partake  of  the  feast,  but  by 
kindliness  and  strategy  they  managed  not  only 
to  decline  the  invitation,  but  also  to  secure  some 


144  LEGENDS  OF  HONOLULU 


portions  of  the  flesh  to  carry  down  to  the  sea. 
These  were  thrown  into  the  water,  and  immedi- 
ately came  to  life.  They  had  the  color  of  blood 
as  a  reminder  of  the  death  from  which  they  had 
been  reclaimed.  Ever  after  they  bore  the  name 
''Hilu-ula,"  or  ^Hhe  red  Hilu.'^ 

Then  the  ^^fish"  from  Tahiti  went  on  around  to 
Hauula.  They  went  up  to  the  tabu  land  back  of 
Hauula.  They  pulled  up  the  tabu  flags.  Then 
they  dammed  up  the  waters  of  the  valley  above 
the  village  until  there  was  sufficient  for  a  mighty 
flood.  The  storms  from  the  heavy  clouds  drove 
the  people  into  their  homes.  Then  the  Tahitians 
opened  the  flood-gates  of  their  mountain  reser- 
voir and  let  the  irresistible  waters  down  upon 
the  village.  The  houses  and  their  inhabitants 
were  swept  into  the  sea  and  destroyed.  Thus 
vengeance  came  upon  the  cannibals. 

The  Tahitians  were  ^^fish/'  therefore  they 
went  back  into  the  ocean  to  swim  around  the 
islands.  Sometimes  they  came  near  enough  to 
the  haunts  of  fishermen  to  be  taken  for  food. 
They  bear  the  name  "hilu."  But  there  are  two 
varieties.  The  red  hilu  is  cooked  and  eaten, 
never  eaten  without  having  felt  the  power  of 
fire.  The  trace  of  the  cannibal  feast  is  always 
over  its  flesh.  Therefore  it  has  to  be  removed 
by  purification  of  the  flames  over  which  it  is 
prepared  for  food.    The  blue  hilu,  the  natives 


POI  POUNDER 


THE  TWO  FISH  FROM  TAHITI  145 


say,  is  salted  and  eaten  uncooked.  Thus  the 
legend  says  the  two  fish  came  from  Tahiti,  and 
thus  they  became  the  origin  of  some  of  the 
beautiful  fish  whose  colors  flash  like  the  rainbow 
through  the  clear  waters  of  Hawaii. 

Another  legend  somewhat  similar  to  this  is 
told  by  the  natives  of  Hauula.  There  is  a  valley 
near  this  village  called  Kaipapau  (The  valley  of 
the  shallow  sea).  Here  lived  an  old  kahuna,  or 
priest,  who  always  worshipped  the  two  great 
gods  Ka-ne  and  Kanaloa.  These  gods  had  their 
home  in  the  place  where  the  old  man  continu- 
ally worshipped  them,  but  they  loved  to  go  away 
from  time  to  time  for  a  trip  around  the  island. 
Once  the  gods  came  to  their  sister's  home  and 
received  from  her  dried  fish  for  food.  This  they 
carried  to  the  sea  and  threw  into  the  waters, 
where  it  became  alive  again  and  swam  along  the 
coast  while  the  gods  journeyed  inland.  By  and 
by  they  came  to  the  little  river  on  which  the  old 
man  had  his  home.  The  gods  went  inland  along 
the  bank  of  the  river,  and  the  fish  turned  also, 
forcing  their  way  over  the  sand-bank  which 
marked  the  mouth  of  the  little  stream.  Then 
they  went  up  the  river  to  a  pool  before  the  place 
where  the  gods  had  stopped.  Ever  since,  when 
high  water  has  made  the  river  accessible,  these 
fish,  named  ulua,  have  come  to  the  place  where 
the  gods  were  worshipped  by  the  kahuna  and 


146  LEGENDS  OF  HONOLULU 


where  they  rested  and  drank  awa  with  him. 
When  the  gods  had  taken  enough  of  the  awa  of 
the  priest  they  turned  away  with  the  warning 
that  when  he  heard  a  great  noise  on  the  shore 
he  must  not  go  down  to  see  what  the  people 
were  doing,  but  ask  what  the  excitement  was 
about,  and  if  it  was  a  shark  or  a  great  fish  he 
was  to  remain  at  home.  He  must  not  go  to 
that  place. 

A  few  days  later  a  big  wave  came  up  from  the 
sea  and  swept  over  the  beach.  When  the  water 
flowed  back  there  was  left  a  great  whale,  the 
tail  on  the  shore  and  the  head  out  in  the  sea. 
The  people  came  to  see  the  whale.  They  thought 
that  it  was  dead.  They  played  on  its  back  and 
leaped  into  the  deep  waters  from  its  head. 
Their  shouts  of  joy  and  loud  laughter  reached 
the  ears  of  the  priest,  who  was  living  inland. 
Then  the  people  came  to  the  riverside  to  gather 
vines  and  flowers  with  which  to  make  wreaths. 
Probably  it  was  the  intention  of  the  villagers  to 
cut  the  great  fish  into  pieces  and  have  a  feast. 
The  old  priest  was  very  anxious  to  see  the  mar- 
vellous fish.  He  forgot  the  warning  of  the  gods 
and  went  to  the  seaside.  The  people  shouted 
for  the  old  man  to  come  quickly.  The  old 
priest  stood  by  the  tail  of  the  great  fish.  As  if 
to  welcome  him  the  tail  moved.  He  climbed  on 
the  back  and  ran  to  the  head  and  leaped  into 


THE  TWO  FISH  FROM  TAHITI  147 


the  sea.  The  people  cheered  the  priest  as  he 
returned  to  the  beach  and  a  second  time  ap- 
proached the  whale.  Again  there  was  the  motion 
of  the  tail,  and  again  the  priest  ran  along  the 
back,  but  as  he  leaped  the  whale  caught  him 
and  carried  him  away  to  Tahiti.  Therefore  a 
name  was  given  to  a  point  of  land  not  far  from 
this  place — the  name  "  Ka-loe-o-ka-palaoa  " 
(^^The  cape  of  the  whale''). 


148  LEGENDS  OF  HONOLULU 


XX 

IWA,  THE  NOTABLE  THIEF  OF  OAHU 

IN  ancient  Hawaii  thieving  was  an  honorable 
profession.  It  required  cultivation  as  well  as 
natural  ability.  Even  as  late  as  the  days  of 
Captain  Cook  and  his  discovery  of  the  Hawaiian 
Islands  there  is  the  record  of  a  chief  whose 
business  was  to  steal  successfully.  When  Cap- 
tain Cook  discovered  the  island  Kauai,  a  chief 
by  the  name  of  Kapu-puu  (The  Tabu-hill)  was 
one  of  the  first  to  go  out  to  the  ships.  He  went 
saying,  There  is  plenty  of  iron  [hao].  I  will 
^hao'  [steal]  the  *hao,'  for  to  'hao'  [to  plunder] 
is  my  livelihood'' — as  one  historian  expressed 
the  saying:  '*To  plunder  is  with  me  house  and 
land."  The  chief,  however,  was  detected  in  the 
act  and  was  shot  and  killed.  The  natives  never 
seemed  to  blame  Captain  Cook  for  the  death  of 
that  chief.  The  thief  was  unsuccessful.  Really, 
the  sin  of  stealing  consisted  in  being  detected. 

The  story  of  Iwa,  the  successful  thief,  is  back 
in  the  days  when  Umi  was  king  of  Hawaii,  four- 
teen generations  of  kings  before  Kamehameha 
the  First.  The  king  Umi  was  well  known  in 
Hawaiian  historical  legends,  and  many  important 


IWA,  THE  NOTABLE  THIEF  149 


events  are  dated  with  his  reign  as  the  reference- 
point. 

In  Puna,  Hawaii,  while  Umi  was  king,  there 
lived  a  fisherman  by  the  name  of  Keaau.  He 
was  widely  known  for  his  skill  in  fishing  with  a 
wonderful  shell.  It  was  one  of  the  leho  shells, 
and  was  used  in  catching  squid.  Its  name  was 
Kalo-kuna.  Keaau  always  returned  from  fishing 
with  his  canoe  full.  After  a  time  he  was  talked 
about  all  around  the  island,  and  Umi  heard  about 
the  magic  leho  of  the  fisherman. 

At  that  time  Umi  dwelt  in  Kona,  where  he 
was  fishing  after  the  custom  of  those  days.  He 
sent  a  messenger  commanding  the  fisherman  to 
bring  his  shell  to  Kona,  where  he  could  show  its 
power  and  his  skill.  Then  the  king,  who  had 
the  right  to  take  all  the  property  of  any  of  his 
subjects,  took  the  shell  from  the  fisherman. 

Keaau's  heart  became  very  sore  for  the  loss 
of  his  shell,  so  he  went  to  a  man  on  Hawaii  who 
was  skilled  in  theft  and  asked  him  to  secretly 
steal  the  leho  and  return  it  to  him.  He  brought 
his  canoe  filled  with  his  property — a  pig,  some 
fruit  and  awa  and  the  black-and-white  and 
spotted  tapa  sheets — to  give  to  the  thief  who 
could  get  back  his  shell.  But  neither  this  thief 
nor  any  others  on  the  islands  of  Hawaii,  Maui 
or  Molokai  was  sufficiently  skilful  to  give  him 
any  aid. 


ISO  LEGENDS  OF  HONOLULU 


Then  he  passed  on  to  Oahu,  where  he  met  a 
man  fishing,  who,  according  to  the  custom  of 
the  people,  invited  him  to  land  and  accept  hos- 
pitality. When  the  feast  was  over,  they  asked 
him  the  object  of  his  journey.  He  told  the  story 
of  the  loss  of  his  leho,  and  said  that  he  was 
travelling  to  find  ^^a  thief  able  to  steal  back  the 
shell  taken  by  the  strong  hand  of  the  chief  of 
Hawaii." 

Then  the  Oahu  people  told  him  about  Iwa 
and  his  marvellous  skill  in  plundering.  They 
directed  him  to  row  his  canoe  around  by  Ma- 
papo  and  then  land,  and  he  would  find  a  boy 
without  a  malo,  or  girdle.  He  must  give  him  the 
offering — the  good  things  brought  in  the  canoe. 
He  found  the  boy  and  placed  before  him  the 
gifts.  They  killed  the  pig  and  cooked  it  over 
hot  stones.  Then  they  had  a  feast,  and  the  boy- 
thief  asked  the  traveller  why  he  had  come  to  him. 
The  fisherman  told  all  his  trouble  and  asked  Iwa 
to  go  with  him  to  recover  the  shell.  To  this 
Iwa  consented,  and  after  a  night's  rest  prepared 
to  go  to  Hawaii. 

When  the  time  came  for  the  journey  he  placed 
Keaau  in  front  and  took  his  place  to  steer  and 
paddle.  The  name  of  his  paddle  was  ^^Kapahi," 
which  means  Scatter  the  water."  Iwa  told  the 
fisherman  to  look  sharp  at  the  land  before  them; 
then  he  talked  to  his  paddle,  saying,  ^'Let  the 


IWA,  THE  NOTABLE  THIEF  151 


ocean  meet  the  sea  of  Iwa."  He  struck  his 
paddle  once  into  the  sea  and  the  canoe  rushed 
by  the  Uttle  islands  along  the  coast  and  passed 
to  Niihau.  From  Niihau  in  four  paddle-strokes 
the  canoe  lay  before  the  coast  of  Hawaii,  where 
Umi  and  his  chiefs  were  fishing.  One  of  the 
canoes  had  a  palm-branch  house  built  over  it  to 
shade  its  fisherman.  Iwa  asked  if  that  was  the 
royal  canoe,  and,  learning  that  it  was,  quickly 
backed  his  canoe  around  a  headland  and  pre- 
pared to  dive,  saying  to  his  friend,  '^I  will  go 
and  steal  that  leho.'' 

He  leaped  into  the  water  and  sank  to  the 
bottom  of  the  ocean.  He  walked  along  under 
the  sea  aided  by  his  magic  power  until  he  came 
to  the  place  where  the  king's  canoes  were  float- 
ing. Over  the  side  of  the  king's  boat  hung  the 
cord  to  which  the  shell  was  fastened.  Iwa  rose 
quietly  under  the  canoe  and  caught  the  leho, 
slowly  drew  it  down  to  the  bottom,  broke  the 
cord  and  fastened  it  to  sharp  rocks,  and  then 
went  back  to  the  place  where  Keaau  was  wait- 
ing for  him.  All  along  the  way  giant  squid  and 
devilfish  fought  him  and  tried  to  take  the  shell 
from  his  hands,  but  by  incantations  and  the 
power  of  his  gods  he  escaped  to  the  canoe,  and, 
leaping  in,  gave  the  leho  to  the  fisherman,  and 
paddled  away  to  Puna.  There  he  dwelt  with 
Keaau  for  a  little  while. 


152  LEGENDS  OF  HONOLULU 


When  the  boy-thief  took  the  cord  of  Umi  he 
thought  that  a  very  great  squid  had  seized  the 
shell,  and  let  the  line  run,  afraid  lest  it  might 
break  and  the  shell  be  lost,  but  when  he  tried 
to  pull  he  found  it  fast  below.  He  sent  to  the 
land  for  all  the  people  who  could  dive,  but  none 
of  them  could  go  to  the  bottom.  Ten  days  and 
ten  nights  he  waited  on  his  canoe.  Then  he 
sent  over  all  the  island  Hawaii  for  those  who 
knew  how  to  dive  in  deep  water,  but  all  the 
noted  divers  failed.  The  messenger  came  to  the 
place  where  Iwa  was  staying.  Keaau  was  away 
fishing.  Iwa  took  the  messenger  to  the  place 
where  the  fisherman  dried  squid  and  showed  him 
a  great  many  already  caught.  Then  Iwa  said, 
^*Go  back  and  tell  your  king  that  the  leho  is 
not  on  the  line,  but  a  rock  is  holding  it  fast.'' 

The  messenger  returned  to  the  king  and  re- 
ported the  saying  of  Iwa.  Then  the  king  sent 
swift  men  to  run  and  bring  Iwa  to  him.  The 
boy  agreed  to  go  to  Umi,  and  hastened  more 
swiftly  than  the  runners  sent  for  him.  When  he 
stood  before  Umi  he  told  the  king  all  his  story 
and  leaped  into  the  sea,  diving  down,  breaking 
the  rock  and  bringing  up  the  piece  to  which  the 
line  had  been  tied.  Umi  then  wanted  Iwa  to 
return  to  Puna  and  steal  that  leho  for  him. 
Iwa  went  back  to  the  fisherman's  house,  and 
that  night  stole  the  shell  for  the  king. 


IWA,  THE  NOTABLE  THIEF  153 


When  Umi  received  the  shell  he  rejoiced 
greatly  at  the  skill  of  this  thief.  Then  he 
thought  about  his  tabu  stone  axe  in  Waipio 
Valley,  and  wished  to  test  this  boy-thief  again. 

This  sacred  stone  axe  really  belonged  to  Umi, 
the  son  of  Liloa,  but  it  had  been  kept  in  the 
tabu  heiau  (sacred  temple)  of  Pakaalana,  in 
Waipio  Valley.  Two  old  women  were  guardians 
of  this  tabu  axe.  It  was  tied  fast  in  the  middle 
of  a  line.  One  end  of  that  cord  was  fastened 
around  the  neck  of  one  old  woman,  and  one  end 
around  the  neck  of  the  other.  Thus  they  wore 
the  leis,  or  garlands,  of  that  sacred  stone  axe  of 
Umi.  When  Umi  asked  the  thief  if  he  would 
steal  this  axe,  Iwa  said  he  would  try,  but  he 
waited  until  the  sun  was  almost  down,  then  he 
ran  swiftly  to  Waipio  Valley  as  if  he  were  a 
messenger  of  the  king,  calling  to  the  people  and 
establishing  a  tabu  over  the  land: 

"Sleep — sleep  for  the  sacred  stone  axe  of  Umi. 
Tabu — let  no  man  go  forth  from  his  house. 
Tabu — let  no  dog  bark. 
Tabu — let  no  rooster  crow. 
Tabu — ^let  no  pig  make  a  noise. 
Sleep — sleep  till  the  tabu  is  raised." 

Five  times  he  called  the  tabu,  beginning  at 
Puukapu  near  Waimea,  as  he  went  to  the 
guarded  path  to  Waipio.  When  he  had  estab- 
lished this  tabu  he  travelled  down  to  the  place 


154  LEGENDS  OF  HONOLULU 


where  the  old  women  guarded  the  axe.  He 
called  again,  "Has  sleep  come  to  you  two?" 
And  they  answered,  "Here  we  are;  we  are  not 
asleep/'  He  called  again:  "Where  are  you?  I 
will  touch  that  sacred  axe  of  Umi  and  return 
and  report  that  the  hand  has  held  the  sacred 
stone  axe  of  the  king." 

He  came  near  and  took  the  axe  and  pulled 
the  ends  of  the  string  tight  around  the  necks  of 
the  old  women,  choking  them  and  throwing  them 
over.  Then  he  broke  the  string  and  ran  swiftly 
up  the  path  over  the  precipice.  The  old  women 
disentangled  themselves  and  began  to  cry  out, 
"Stolen  is  the  tabu  axe  of  Umi,  and  the  thief 
has  gone  up  toward  Waimea."  The  people  fol- 
lowed Iwa  from  place  to  place,  but  could  not 
overtake  him,  and  soon  lost  him. 

Iwa  went  on  to  the  king's  place  and  lay  down 
to  sleep.  As  morning  drew  near  the  king's 
people  found  him  asleep  and  told  the  king  he 
had  not  been  away,  but  when  Iwa  was  awake 
he  was  called  to  the  king,  who  said,  "Here,  you 
have  not  got  the  tabu  stone  axe." 

"Perhaps  not,"  said  the  boy,  "but  here  is  an 
axe  which  I  found  last  night.  Will  you  look  at 
it?"  The  king  saw  that  it  was  his  tabu  axe, 
and  wondered  at  the  magic  power  of  the  thief, 
for  he  thought  it  impossible  to  go  to  Waipio  and 
return  in  the  one  night,  and  he  knew  how  diffi- 


IWA,  THE  NOTABLE  THIEF  155 


cult  it  would  be  to  get  the  axe  and  escape  from 
the  people. 

He  determined  to  give  Iwa  another  trial — a 
contest  with  the  best  thieves  of  his  kingdom. 
He  asked  if  Iwa  would  consent  to  a  death  con- 
test. The  one  surpassing  in  theft  should  receive 
reward.  The  defeated  should  be  put  to  death. 
This  plan  seemed  right  to  the  thief  from  Oahu. 
It  would  be  a  great  battle — one  against  six. 

The  king  called  his  clan  of  six  thieves  and 
Iwa,  and  told  them  that  he  would  set  apart  two 
houses  in  which  they  could  put  their  plunder. 
That  night  they  were  to  go  out  and  steal,  and 
the  one  whose  house  contained  the  most  prop- 
erty should  be  the  victor.  The  report  of  the 
contest  spread  all  through  the  village,  and  the 
people  prepared  to  hide  their  property. 

Iwa  lay  down  to  sleep  while  the  six  men 
quietly  and  swiftly  passed  among  the  people, 
stealing  whatever  they  could.  When  they  saw 
Iwa  asleep  they  pitied  him  for  his  certain  death. 
Toward  morning  their  house  was  almost  full,  and 
still  Iwa  slept.  The  six  thieves  were  very  tired 
and  hungry,  so  they  prepared  a  feast  and  awa. 
They  ate  and  drank  until  overcome  with  drunk- 
enness; a  little  before  dawn  they  also  fell  asleep. 

Iwa  arose,  hastened  to  the  house  filled  by  the 
six  thieves,  and  hastily  removed  all  their  plun- 
der to  his  own  house.   Then  he  went  quietly  to 


IS6  LEGENDS  OF  HONOLULU 


Umi's  sleeping-house,  and,  showing  his  great 
skill,  removed  the  tapa  sheets  from  the  bed  in 
which  the  king  was  sleeping,  and  piled  them  on 
the  other  things  in  his  house.  Then  he  lay 
down  again  as  if  asleep. 

The  morning  cold  fell  on  the  king,  and  he  was 
chilled,  and  awoke,  feeling  for  the  sheets,  but 
could  not  find  them.  He  remembered  the  con- 
test, and  as  the  daylight  rested  upon  them  he 
called  the  thieves  together. 

They  went  to  the  house  of  the  six  thieves  and 
opened  it  to  look  for  their  plunder,  and  not  one 
thing  was  there.  It  was  entirely  empty.  After 
this  they  went  to  Iwa's  house.  When  the  door 
was  open  they  saw  the  king's  tapa  sheets  on 
all  the  other  plunder.  The  six  thieves  were  put 
to  death,  and  Iwa  was  honored  for  some  years 
as  the  very  dear  friend  of  the  king  and  the  most 
adroit  thief  in  the  kingdom. 

After  a  time  he  longed  for  the  place  of  his 
birth,  and  he  asked  Umi  to  send  him  back  to  his 
parents.  Umi  filled  a  double  canoe  with  good 
things  and  let  him  go  back  to  the  green-sided 
pali,  or  precipices,  of  the  district  of  Koolau,  on 
the  island  Oahu. 


PI  KOI  THE  RAT'KILLER  157 


XXI 

PIKOI  THE  RAT-KILLER 

IN  the  long,  long  ago  of  the  Hawaiian  Islands, 
part  of  the  children  of  a  chief's  family  might 
be  born  real  boys  and  girls,  while  others  would 
be  ^*gods"  in  the  form  of  some  one  of  the  various 
kinds  of  animals  known  to  the  Hawaiians. 
These  "gods"  in  the  family  could  appear  as 
human  beings  or  as  animals.  They  were  guar- 
dians of  the  family,  or,  perhaps  it  should  be 
said,  they  watched  carefully  over  some  especial 
brother  or  sister,  doing  all  sorts  of  marvellous 
things  such  as  witches  and  fairies  like  to  do  for 
those  whom  they  love. 

In  a  family  on  Kauai  six  girl-gods  were  born 
and  only  one  real  girl  and  one  real  boy.  These 
"gods"  were  all  rats  and  were  named  "Kikoo," 
which  was  the  name  of  the  bow  used  with  an 
arrow  for  rat-shooting.  They  were  "Bow-of- 
the-heaven,"  "Bow-of-the-earth,"  "Bow-of-the- 
mountain,"  "  Bow-of-the-ocean,"  "  Bow-of-the- 
night"  and  "Bow-of-the-day." 

These  rat-sister-gods  seemed  to  have  charge  of 
their  brother  and  his  sports.  His  incantations 
and  chants  were  made  in  their  names.    The  real 


IS8  LEGENDS  OF  HONOLULU 


sister  was  named  '^Ka-ui-o-Manoa''  ("The 
Beauty  of  Manoa")-  She  was  a  very  beautiful 
woman,  who  came  to  Oahu  to  meet  Pawaa,  the 
chief  of  Manoa  Valley,  and  marry  him.  He 
was  an  ^^aikane,"  a  chief  like  a  brother,''  to 
Kakuhihewa,  the  king  of  Oahu.  They  made 
their  home  at  Kahaloa  in  Manoa  Valley.  They 
also  had  Kahoiwai  in  the  upper  end  of  the  valley. 

The  boy's  name  was  Pikoi-a-ka-Alala  (Pikoi, 
the  son  of  Alala).  In  his  time  the  chief  sport 
seemed  to  be  hunting  rats  with  bows  and 
arrows.  Pikoi  as  a  child  became  very  skilful. 
He  was  very  clear  and  far  sighted,  and  surpassed 
all  the  men  of  Kauai  in  his  ability  to  kill  hidden 
and  far-off  rats.  The  legends  say  this  was 
greatly  due  to  the  aid  given  by  his  rat-sisters. 
At  that  same  time  there  was  on  Kauai  a  very 
wonderful  dog,  Pupualenalena  (Pupua,  the 
yellow).  That  dog  was  very  intelligent  and 
very  swift. 

One  day  it  ran  into  the  deep  forest  and  saw  a 
small  boy  who  was  successfully  shooting  rats. 
The  dog  joined  him.  The  dog  caught  ten  rats 
while  Pikoi  shot  ten. 

Some  days  later  the  two  friends  went  into  a 
wilderness.  In  that  day's  contest  the  dog  caught 
forty  and  the  boy  shot  forty.  Again  and  again 
they  tried,  but  the  boy  could  not  win  from  the 
dog,  nor  could  the  dog  beat  the  boy. 


PI  KOI  THE  RAT-KILLER  159 


After  a  while  they  were  noted  over  all  Kauai. 
The  story  of  the  skill  of  Pikoi  was  passed  over 
to  Oahu  and  repeated  even  to  Hawaii.  His 
name  was  widely  known,  although  few  had  seen 
him. 

One  day  his  father  Alala  told  Pikoi  that  he 
wanted  to  see  his  daughter  in  Manoa  Valley. 
They  launched  their  canoe  and  sailed  across  the 
channel,  leaving  the  marvellous  dog  behind. 

Midway  in  the  channel  Pikoi  cried  out:  *^Look! 
There  is  a  great  squid! "  It  was  the  squid  Kaka- 
hee,  who  was  a  god.  Pikoi  took  his  bow  and 
fitted  an  arrow  to  it,  for  he  saw  the  great  creature 
hiding  in  a  pit  deep  in  the  coral.  The  great 
squid  rose  up  from  its  cave  and  followed  the 
boat,  stretching  out  its  long  arms  and  trying  to 
seize  them.  The  boy  shot  the  great  monster, 
using  the  bow  and  arrow  belonging  to  the  ocean. 
The  enemy  died  in  a  very  little  while.  This 
was  near  the  cape  of  Kaena.  The  name  of  the 
land  at  that  place  is  Kakahee.  These  monsters 
of  the  ocean  were  called  Kupuas.  It  was  be- 
lieved that  they  were  evil  gods,  always  hoping 
to  inflict  some  injury  on  man. 

Pikoi  and  his  father  landed  and  went  up  to 
Manoa  Valley.  There  they  met  Ka-ui-o-Manoa 
and  wailed  in  their  great  joy  as  they  embraced 
each  other.  A  feast  was  prepared,  and  all 
rested  for  a  time. 


l6o  LEGENDS  OF  HONOLULU 

Pikoi  wandered  away  down  the  valley  and 
out  toward  the  lands  overlooking  the  harbor  of 
Kou  (Honolulu).  On  the  plain  called  Kula-o-ka- 
hua  he  saw  a  chiefess  with  some  of  her  people. 
This  plain  was  the  comparatively  level  ground 
below  Makiki  Valley.  Apparently  it  was  cov- 
ered at  that  time  with  a  small  shrub,  or  dwarf- 
like tree,  called  aweoweo.  Rats  were  hiding 
under  the  shelter  of  the  thick  leaves  and 
branches. 

Pikoi  went  to  the  place  where  the  people  were 
gathered.  The  chiefess  was  Kahamaluihi,  the 
wife  of  the  king  Kakuhihewa.  With  her  was 
her  famous  arrow-shooting  chiefess,  Ke-pana- 
kahu,  who  was  shooting  against  Mainele,  the 
noted  rat-shooter  chief  of  her  husband.  The 
queen  had  been  betting  with  Mainele  and  had 
lost  because  he  was  a  better  hunter  that  day 
than  her  friend.  She  was  standing  inside  tabu 
lines  under  a  shaded  place,  but  Pikoi  went 
inside  and  stood  by  her.  She  was  angry  for  a 
moment,  and  asked  why  he  was  there.  He 
made  a  pleasant  answer  about  wishing  to  see 
the  sport. 

She  asked  if  he  could  shoot.  He  replied  that 
he  had  been  taught  a  little  of  the  art,  so  she 
offered  him  the  use  of  a  bow  and  arrow. 

He  said,  "This  arrow  and  this  bow  are  not 
good  for  this  kind  of  shooting." 


PIKOI  THE  RAT-KILLER  l6i 

She  laughed  at  him.  '^You  are  only  a  boy; 
what  can  you  know  about  rat-hunting?" 

He  was  a  little  nettled,  and  broke  the  bow  and 
arrow,  saying,  These  things  are  of  no  use  what- 
ever." 

The  chiefess  was  really  angry,  and  cried  out, 
"What  do  you  mean  by  breaking  my  things,  you 
deceitful  child?" 

Meanwhile  Pikoi's  father  had  missed  him  and 
had  learned  from  his  daughter  that  the  high 
chiefess  was  having  a  rat-shooting  contest.  He 
took  Pikoi^s  bows  and  arrows  wrapped  in  tapa  and 
went  down  with  the  bundle  on  his  back. 

Pikoi  took  a  bow  and  arrow  from  the  bundle  and 
persuaded  the  high  chiefess  to  make  a  new  wager 
with  Mainele.  The  queen,  in  kindly  mood, 
placed  treasure  against  treasure. 

Mainele  prepared  to  shoot  first,  agreeing  with 
Pikoi  to  make  fifteen  the  number  of  shots  for  the 
first  trial. 

Pikoi  pointed  out  rat  after  rat  among  the  shrubs 
until  Mainele  had  killed  fourteen.  Then  the 
boy  cried:  "There  is  only  one  shot  more.  Shoot 
that  rat  whose  whiskers  are  by  a  leaf  of  that 
aweoweo  tree.  The  body  is  concealed,  but 
I  can  see  the  whiskers.  Shoot  that  rat,  O 
Mainele!" 

Mainele  looked  the  shrubs  all  over  carefully, 
but  could  not  see  the  least  sign  of  a  rat.  The 


i62  LEGENDS  OF  HONOLULU 


people  went  near  and  thrust  arrows  among  the 
leaves,  but  could  see  nothing. 

Then  Mainele  said:  There  is  no  rat  in  that 
place.  I  have  looked  where  you  said.  You 
are  a  lying  child  when  you  say  that  you  see 
the  whiskers  of  a  rat." 

Pikoi  insisted  that  the  rat  was  there.  Mainlee 
was  vexed,  and  said:  Behold  all  the  treasur  le 
have  won  from  the  chief  ess  and  the  treasure  which 
we  are  now  betting.  You  shall  have  it  all  if  you 
shoot  and  strike  the  whiskers  of  any  rat  in  that 
small  tree.  If  you  do  not  strike  a  rat  I  will 
simply  claim  the  present  bet.'' 

Then  Pikoi  took  out  of  the  bundle  held  by  his 
father  a  bow  and  an  arrow.  He  carefully  strung 
his  bow  and  fixed  the  arrow,  pointing  the  eye  of 
that  arrow  toward  the  place  pointed  out  before. 

The  queen  said,  *^That  is  a  splendid  bow." 
Her  caretaker,  however,  was  watching  the  beau- 
tiful eyes  of  the  boy,  and  his  general  appearance. 

Pikoi  was  softly  chanting  to  himself.  This 
was  his  incantation  or  prayer  to  his  sister-gods: 

"There  he  is,  there  he  is,  O  Pikoi! 
Alala  is  the  father, 
Koukou  is  the  mother. 
The  divine  sisters  were  born. 
O  Ben t-bow-of -heaven! 
O  Bent-bow-of -earth! 
O  B  en  t-bow-of- the-moun  tain! 
O  Bent-bow-of-the-ocean! 


PIKOI  THE  RAT-KILLER  163 


O  Bent-bow-of-the-night! 
O  Bent-bow-of-the-day! 

O  Wonderful  Ones! 

O  Silent  Ones! 
Silent. 
There  is  that  rat — 
That  rat  in  the  leaves  of  the  aweoweo, 
By  the  fruit  of  the  aweoweo, 
By  the  trunk  of  the  aweoweo. 
Large  eyes  have  you,  O  Mainele; 
But  you  did  not  see  that  rat. 
If  you  had  shot,  O  Mainele, 
You  would  have  hit  the  whiskers  of  that  rat — 
You  would  have  had  two  rats — two. 
Another  comes — three  rats — three!" 

Then  Mainele  said:  ^^You  are  a  lying  child. 
I,  Mainele,  am  a  skilful  shooter.  I  have  struck 
my  rat  in  the  mouth  or  the  foot  or  any  part  of 
the  body,  but  no  one  has  ever  pierced  the  whisk- 
ers.   You  are  trying  to  deceive.'' 

Pikoi  raised  his  bow,  felt  his  arrow,  and  said 
to  his  father,  *^What  arrow  is  this?" 

His  father  replied,  '^That  is  the  arrow  Mahu, 
which  eats  the  flower  of  the  lehua-tree." 

Pikoi  said:  '*This  will  not  do.  Hand  me  an- 
other." Then  his  father  gave  him  Lau-kona 
(The  arrow  which  strikes  the  strong  leaf),  but 
the  boy  said:  *^This  arrow  has  killed  only 
sixty  rats  and  its  eye  is  smooth.  Give  me  one 
more." 

His  father  handed  him   the  Huhui  (The 


l64  LEGENDS  OF  HONOLULU 

bunched  together),  an  arrow  having  three  or  four 
sharp  notches  in  the  point. 

Pikoi  took  it,  saying,  '^This  arrow  wins  the 
treasure,"  and  went  toward  the  tree,  secretly 
repeating  his  chant. 

Then  he  let  the  arrow  go  twisting  and  whirl- 
ing around,  striking  and  entangling  the  whiskers 
of  three  rats. 

Mainele  saw  this  wonderful  shooting,  and  de- 
livered all  the  treasures  he  had  wagered.  But 
Pikoi  said  he  had  not  really  won  until  he  had 
killed  fourteen  more  rats,  so  he  shot  again 
a  very  long  arrow  among  the  thick  leaves  of 
the  shrubs,  and  the  arrow  was  full  of  rats 
strung  on  it  from  end  to  end  hanging  on  it  by 
forties. 

The  people  stood  with  open  mouths  in  silent 
astonishment,  and  then  broke  out  in  wildest  en- 
thusiasm. 

While  they  were  excited  the  boy  and  his  father 
secretly  went  away  to  their  home  in  Manoa 
Valley  and  remained  there  with  ^^The  Beauty  of 
Manoa"  a  long  time,  not  visiting  Waikiki  or  the 
noted  places  of  the  island  Oahu. 

Kakuhihewa,  the  king,  heard  about  this  strange 
contest  and  tried  to  find  the  wonderful  boy.  But 
he  had  entirely  disappeared.  The  caretaker  of 
the  high  chiefess  was  the  only  one  who  had  care- 
fully observed  his  eyes  and  his  general  appearance. 


PI  KOI  THE  RAT-KILLER  165 


but  she  had  no  knowledge  of  his  home  or  how  he 
had  disappeared. 

She  suggested  that  all  the  men  of  Oahu  be 
called,  district  by  district,  to  bring  offerings  to 
the  king,  two  months  being  allowed  each  dis- 
trict, lest  there  should  be  an  oversupply  of  gifts 
and  the  people  impoverished  and  reduced  to  a 
state  of  famine. 

Five  years  passed.  In  the  sixth  year  the 
Valley  of  Manoa  was  called  upon  to  bring  its 
gifts. 

Pikoi  had  grown  into  manhood  and  had  changed 
very  much  in  his  general  appearance.  His  hair 
was  very  long,  falling  far  down  his  body.  He 
asked  his  sister  to  cut  his  hair,  and  persuaded 
her  to  take  her  husband's  shark-tooth  knives. 
She  refused  at  first,  saying,  These  knives  are 
tabu  because  they  belong  to  the  chief.''  At  last 
she  took  the  teeth — one  above,  or  outside  of  the 
hair,  and  one  inside — and  tried  to  cut  the  hair, 
but  it  was  so  thick  and  stout  that  the  handles 
broke,  and  she  gave  up,  saying,  Your  hair  is  the 
hair  of  a  god."  However,  that  night  while  he 
slept  his  rat-sister-gods  came  and  gnawed  off  his 
hair,  some  eating  one  place  and  some  another.  It 
was  not  even.  From  this  the  ancient  saying 
arose:  ^^Look  at  his  hair.  It  was  cut  by 
rats." 

Pawaa,  the  chief,  came  home  and  found  his 


1 66  LEGENDS  OF  HONOLULU 


wife  greatly  troubled.  She  told  him  all  that  she 
had  done,  and  he  said:  ^^Broken  were  the  handles, 
not  the  teeth  of  the  shark.  If  the  teeth  had 
broken,  that  would  have  been  bad.'' 

Pikoi's  face  had  been  discolored  by  the  sister- 
gods,  so  that  when  he  appeared  with  ragged  hair 
no  one  knew  him — not  even  his  father  and  sister. 
He  put  on  some  beautiful  garlands  of  lehua 
flowers  and  went  with  the  Manoa  people  to 
Waikiki  to  appear  before  the  king. 

The  people  were  feasting,  surf-riding  and  en- 
joying all  kinds  of  sports  before  they  should  be 
called  to  make  obeisance  to  their  king. 

Pikoi  wandered  down  to  the  beach  at  Ulu-kou 
(The  Moana  Hotel  beach),  where  the  queen  and 
her  retinue  were  surf-riding.  While  he  stood 
near  the  water  the  queen  came  in  on  a  great  wave 
which  brought  her  before  him.  He  asked  for 
her  board,  but  she  said  it  was  tabu  to  any  one 
but  herself.  Any  other  taking  that  board  would 
be  killed  by  the  servants. 

Then  the  chiefess,  who  was  with  the  queen 
when  Pikoi  shot  the  rats  of  Makiki,  came  to  the 
shore.  The  queen  said,  ^^Here  is  a  surfboard 
you  can  use.''  The  chiefess  gave  him  her  board 
and  did  not  know  him.  He  went  out  into  the 
Waikiki  Sea  where  the  people  were  sporting. 
The  surf  was  good  only  in  one  place,  and  that 
was  tabu  to  the  queen.    So  Pikoi  allowed  a 


WHERE  PIKOI  HUNTED  RATS 


AT  MAKIKI  (Home  of  E.  D.  Tenney) 


PI  KOI  THE  RAT-KILLER  167 


wave  to  carry  him  across  to  the  high  waves 
upon  which  she  was  riding.  She  waited  for 
him,  because  she  was  pleased  with  his  great 
beauty,  although  he  had  tried  to  disguise  him- 
self. 

She  asked  him  for  one  of  his  beautiful  leis  of 
lehua  flowers,  but  he  said  he  must  refuse  because 
she  was  tabu.  ''No!  No! "  she  replied.  ''Noth- 
ing is  tabu  for  me  to  receive.  It  would  be  tabu 
after  I  have  worn  it.''  So  he  gave  her  the  gar- 
land of  flowers.  That  part  of  the  surf  is  named 
Kalehua-wike  (The  loosened  lehua). 

Then  he  asked  her  to  launch  her  board  on  the 
first  wave  and  let  him  come  in  on  the  second. 
She  did  not  go,  but  caught  the  second  wave  as 
he  swept  by.  He  saw  her,  and  tried  to  cut 
across  from  his  wave  to  the  next.  She  followed 
him,  and  very  skilfully  caught  that  wave  and 
swept  to  the  beach  with  him. 

A  great  cry  came  from  the  people.  "That 
boy  has  broken  the  tabu!"  "There  is  death  for 
the  boy!" 

The  king,  Kakuhihewa,  heard  the  shout  and 
looked  toward  the  sea.  He  saw  the  tabu  queen 
and  that  boy  on  the  same  surf-wave. 

He  called  to  his  officers:  "Go  quickly  and 
seize  that  young  chief  who  has  broken  the  tabu 
of  the  queen.    He  shall  not  live." 

The  ofiicers  ran  to  him,  seized  him,  tossed  him 


i68  LEGENDS  OF  HONOLULU 


around,  tore  off  his  malo,  struck  him  with  clubs, 
and  began  to  kill  him. 

Pikoi  cried:  ^^Stop!  Wait  until  I  have  had 
word  with  the  king." 

They  led  him  to  the  place  where  the  king 
waited.  Some  of  the  people  insulted  him,  and 
threw  dirt  and  stones  upon  him  as  he  passed. 

The  king  was  in  kindly  mood  and  listened  to 
his  explanation  instead  of  ordering  him  to  be 
killed  at  once. 

While  he  was  speaking  before  the  king,  the 
queen  and  the  other  women  came.  One  of  them 
looked  carefully  at  him  and  recognized  some 
peculiar  marks  on  his  side.  She  exclaimed. 
There  is  the  wonderful  child  who  won  the  vic- 
tory from  Mainele.  He  is  the  skilful  rat- 
shooter.'' 

The  king  said  to  the  woman,  *^You  see  that 
this  is  a  fine-looking  young  man,  and  you  are 
trying  to  save  him.'' 

The  woman  was  vexed,  and  insisted  that  this 
was  truly  the  rat-shooter. 

Then  the  king  said:  Perhaps  we  should  try 
him  against  Mainele.  They  may  shoot  here  in 
this  house."  This  was  the  house  called  the 
Hale-noa  (Free  for  all  the  family).  The  king 
gave  the  law  of  the  contest.  ^^You  may  each 
shoot  like  the  arrows  on  your  hands  [the  ten 
fingers]  and  five  more — fifteen  in  all." 


PI  KOI  THE  RAT-KILLER  169 

Pikoi  was  afraid  of  this  contest.  Mainele  had 
his  own  weapons,  while  Pikoi  had  nothing,  but 
he  looked  around  and  saw  his  father,  Alala,  who 
now  knew  him.  The  father  had  the  tapa  bundle 
of  bows  and  arrows.  The  woman  recognized 
him,  and  called,  Behold  the  man  who  has  the 
bow  and  arrow  for  this  boy.'' 

Pikoi  told  Mainele  to  shoot  at  some  rats  under 
the  doorway.  He  pointed  them  out  one  after 
the  other  until  twelve  had  been  killed. 

Pikoi  said:  There  is  one  more.  His  body 
cannot  be  seen,  but  his  whiskers  are  by  the  edge 
of  the  stone  step." 

Mainele  denied  that  any  rat  was  there,  and 
refused  to  shoot. 

The  king  commanded  Pikoi  not  to  shoot  at 
any  rat  under  the  door,  but  to  kill  real  rats,  as 
Mainele  had  done. 

Pikoi  took  his  bow,  bent  it,  and  drew  it  out 
until  it  stretched  from  one  side  of  the  house  to 
the  other.  The  arrow  was  very  long.  He  called 
to  his  opponent  to  point  out  rats. 

Mainele  could  not  point  out  any.  Nor  could 
the  king  see  one  around  the  house. 

Pikoi  shot  an  arrow  at  the  doorstep  and  killed 
a  rat  which  had  been  hiding  underneath. 

Then  Pikoi  shot  a  bent-over,  old-man  rat  in 
one  corner;  then  pointed  to  the  ridge-pole  and 
chanted  his  usual  chant,  ending  this  time: 


I70  LEGENDS  OF  HONOLULU 


"Straight  the  arrow  strikes 
Hitting  the  mouth  of  the  rat, 
From  the  eye  of  the  arrow  to  the  end 
Four  hundred — four  hundred!" 

The  king  said:  Shoot  your  'four  hundred — 
four  hundred.'  Mainele  shall  pick  them  up,  but 
if  the  eye  of  your  arrow  fails  to  find  rats,  you 
die." 

Pikoi  shot  his  arrow,  which  glanced  along  the 
ridge-pole  under  the  thatch,  striking  rat  after  rat 
until  the  arrow  was  full  from  end  to  end, — 
hundreds  and  hundreds. 

The  high  chief  Pawaa  knew  his  brother-in- 
law,  embraced  him,  and  wailed  over  his  trouble. 
Then,  grasping  his  war-club,  he  stepped  out  of 
the  house  to  find  the  men  who  had  struck  Pikoi 
and  torn  off  his  malo.  He  struck  them  one  after 
the  other  on  the  back  of  the  neck,  killing  twenty 
men.  The  king  asked  his  friend  why  he  had 
done  this.  Pawaa  rephed,  '^Because  they  evilly 
handled  my  brother-in-law, — the  only  brother  of 
my  wife,  'The  Beauty  of  Manoa.'" 

The  king  said,  ''That  is  right." 

The  people  who  had  insulted  Pikoi  and  thrown 
dirt  upon  him  began  to  run  away  and  try  to 
hide.    They  fled  in  different  directions. 

Pikoi  caught  his  bow  and  fixed  an  arrow  and 
again  chanted  to  his  rat-sister-gods,  ending  with 
an  incantation  against  those  who  were  in  flight: 


PI  KOI  THE  RAT-KILLER  171 


"Strike!    Behold  there  are  the  rats — the  men! 
The  small  man, 
The  large  man, 
The  tall  man. 
The  short  man, 
The  panting  coward. 
Fly,  arrow!  and  strike! 
Return  at  last!" 

The  arrow  pierced  one  of  the  fleeing  men, 
leaped  aside  to  strike  another,  passed  from  side 
to  side  around  those  who  had  pitied  him,  strik- 
ing only  those  who  had  been  at  fault,  searching 
out  men  as  if  it  had  eyes,  at  last  returning  to  its 
place  in  the  tapa  bundle.  The  arrow  was  given 
the  name  ^^Ka-pua-akamai-loa,"  or  ^^The  very 
wise  arrow.''  Very  many  were  punished  by 
this  wise  arrow. 

Wondering  and  confused  was  the  great  assem- 
blage of  chiefs,  and  they  said  to  each  other,  ^^We 
have  no  warrior  who  can  stand  before  this  very 
skilful  young  man." 

The  king  gave  Pikoi  a  very  honorable  place 
among  his  chiefs,  making  him  his  personal  great 
rat-hunter.  The  queen  adopted  him  as  her  own 
child. 

No  one  had  heard  Pikoi's  name  during  all  these 
wonderful  experiences.  When  he  chanted  his 
prayer  in  which  he  gave  his  name,  he  had  sung 
so  softly  that  no  one  could  hear  what  he  was 


172  LEGENDS  OF  HONOLULU 

saying.  Therefore  the  people  called  hun  Ka- 
pana-kahu-ahi  (The  fire  building  shooter),  be- 
cause his  arrow  was  like  fire  in  its  destruction. 

Pikoi  returned  to  Manoa  Valley  with  Pawaa 
and  his  father  and  sister.  There  he  dwelt  for 
some  time  in  a  great  grass  house,  the  gift  of  the 
king. 

Kakuhihewa  planned  to  give  him  his  daughter 
in  marriage,  but  opportunity  for  new  experi- 
ences in  Hawaii  came  to  Pikoi,  and  he  went  to 
that  island,  where  he  became  a  noted  bird- 
shooter  as  well  as  a  rat-hunter,  and  had  his 
final  contest  with  Mainele. 

Mainele  was  very  much  ashamed  when  the 
king  commanded  him  to  gather  up  not  only  the 
dead  bodies  of  all  the  people  who  were  slain  by 
that  very  wise  arrow,  but  the  bodies  of  the  rats 
also.  He  was  compelled  to  make  the  very 
ground  clean  from  the  blood  of  the  dead.  He 
ran  away  and  hid  himself  in  a  village  with  people 
of  the  low  class  until  an  opportunity  came  to  go 
to  the  island  Hawaii  to  attempt  a  new  record 
for  himself  with  his  bow  and  arrow. 


KAWELO 


173 


XXII 
KAWELO 

MANY  Kawelos  are  named  in  the  legends  of 
the  islands  of  Oahu  and  Kauai,  but  one 
only  was  the  strong,  the  mighty  warrior  who 
destroyed  a  gigantic  enemy  who  used  trees  for 
spears.  He  was  known  as  Kawelo-lei-makua 
when  mentioned  in  the  genealogies. 

Kawelo's  great-uncle,  Kawelo-mahamahaia, 
was  the  king  of  Kauai.  The  land  prospered  and 
was  quiet  under  him.  When  he  died,  the  people 
worshipped  him  as  a  god.  They  said  he  had 
become  a  divine  shark,  watching  over  the  sea- 
coasts  of  his  island.  At  last  they  thought  it 
had  become  a  stone  god — one  point  the  head  and 
one  the  tail,  one  side  red  and  the  other  black. 
His  grandson,  Kawelo-aikanaka,  who  became 
king  of  Kauai,  was  born  the  same  day  that 
brought  Kawelo-lei-makua  into  the  world.  They 
were  always  known  as  Aikanaka  and  Kawelo. 
There  was  also  born  that  same  day  Kauahoa, 
who  became  the  giant  of  Kauai,  and  the  per- 
sonal enemy  of  Kawelo.  In  their  infancy  the 
three  boys  were  taken  by  their  grandparents  to 
Wailua,  and  brought  up  near  each  other  under 
different  caretakers. 


174  LEGENDS  OF  HONOLULU 


Some  of  the  legends  say  that  Kawelo's  oldest 
brother,  Kawelo-mai-huna,  was  born  an  eepa — a 
child  poorly  formed,  but  having  miraculous 
powers.  When  born,  the  servants  wrapped  this 
child  in  a  tapa  sheet  and  thought  to  bury  it,  but 
a  fierce  storm  arose.  There  were  sharp  light- 
ning and  loud  thunder.  Strong  winds  swept 
around  the  house.  So  they  put  the  bundle  in 
a  small  calabash,  covered  it  with  a  feather  cloak, 
and  hung  it  in  the  top  of  the  house.  The  grand- 
parents came  and  prophesied  a  marvellous  future 
for  this  child.  The  father  started  to  take  down 
the  calabash,  but  saw  only  a  cloud  of  red  feathers 
whirling  and  concealing  all  the  upper  corner. 
The  old  people,  with  heads  bowed  down,  were 
uttering  incantations.  There  came  a  sound  of 
raindrops  falling  on  the  leaves  of  the  forest 
trees,  and  a  rainbow  stood  over  the  door.  The 
voices  of  beautiful  green  birds  (the  Elepaio) 
were  heard  all  around,  and  rats  ran  over  the 
thatch  of  the  roof.  Then  the  old  people  said: 
'^This  child  has  become  an  eepa.  He  will  appear 
as  man  or  bird  or  fish  or  rat." 

Other  children  were  born,  then  Kawelo,  and 
last  of  all  his  faithful  younger  brother,  Kama- 
lama.  The  old  people  who  took  care  of  Kawelo 
were  his  grandparents.  They  taught  the  signs 
and  incantations  and  magic  of  Hawaiian  thought. 
They  frequently  went  inland  to  the  place  where 


KAWELO 


175 


their  best  food  was  growing.  They  always  pre- 
pared large  calabashes  full  of  poi  and  other  food, 
thinking  to  have  plenty  when  they  returned;  but 
each  time  all  the  food  was  eaten.  They  decided 
that  it  was  better  to  provide  sports  for  Kawelo 
than  to  leave  him  idle  while  they  were  away,  so 
they  went  to  the  forest  with  their  servants  and 
made  a  canoe.  After  many  days  their  work  was 
done,  and  they  returned  to  prepare  food.  Poi 
was  made,  and  all  kinds  of  food  were  placed  in 
the  ovens  for  cooking.  Then  they  heard  a 
sound  like  that  of  a  strong  wind  tearing  through 
the  forest.  They  heard  the  squeaking  voices  of 
many  rats.  Soon  they  went  to  see  the  canoe  in 
the  forest,  but  it  was  gone.  They  returned  home 
to  eat  the  poi  and  cooked  food,  but  they  were 
all  gone — only  the  leaves  in  which  the  food  had 
been  wrapped  lay  in  the  oven.  Kawelo  told  his 
grandparents  that  little  people  with  rat-whiskers 
had  carried  the  boat  down  to  the  river  and  then 
had  eaten  all  the  food.  One,  larger  than  the 
others,  had  called  to  him,  '^E  Kawelo,  here  is 
your  plaything,  the  canoe.'' 

Kawelo  went  down  to  the  river.  All  day  long 
he  paddled  up  and  down  the  river,  and  all  day 
long  his  strength  grew  with  each  paddle-stroke. 
Thus  day  by  day  he  paddled  from  morning  until 
night,  and  no  one  in  all  the  island  had  such  re- 
nown for  handling  a  canoe. 


176  LEGENDS  OF  HONOLULU 

The  other  boys  were  carefully  trained  in  all 
games  of  skill,  in  boxing,  wrestling,  spear- 
throwing,  back-breaking,  and  other  athletic  ex- 
ercises. Kauahoa  was  very  jealous  of  Kawelo's 
plaything,  and  asked  his  caretaker  to  make 
something  for  him,  so  they  made  a  kite  (a  pe-a) 
and  gave  it  to  their  foster-child.  That  kite  rose 
far  up  in  the  heavens.  Loud  were  the  shouts  of 
the  people  as  they  saw  this  beautiful  thing  in 
the  sky.  Kawelo  asked  for  a  kite,  and  in  a  few 
days  took  one  out  to  fly  by  the  side  of  Kauahoa's 
kite.  He  let  out  the  string  and  it  rose  higher  and 
higher,  and  the  people  cheered  loudly.  Kawelo 
came  nearer  and  nearer  to  Kauahoa  and  pulled 
his  kite  down  slowly  and  then  let  it  go  quickly. 
His  kite  leaped  from  side  to  side,  and  twisted  its 
strings  around  that  held  by  Kauahoa  and  broke 
it,  and  the  kite  was  blown  far  over  the  forest, 
at  a  place  called  Kahoo  leina  a  pe-a  (The  kite 
falling).  Kawelo  said  the  wind  was  to  blame, 
so  Kauahoa,  although  very  angry,  could  find  no 
cause  for  fighting.  Then  the  grandparents 
taught  Kawelo  to  box  and  wrestle  and  handle 
the  war  spear.  Thus  the  boys  grew  in  stature 
and  in  enmity. 

After  a  time  the  king  of  Kauai  died  and  Ai- 
kanaka  became  king.  The  legends  say  the  rats 
warned  Kawelo,  and  he  and  his  grandparents 
fled  to  the  island  of  Oahu.    The  boat  flew  over 


KAWELO 


177 


the  sea  like  a  malolo  (flying-fish),  leaping  over 
the  waves  at  the  strong  stroke  of  Kawelo.  The 
rats  under  their  king  were  concealed  in  the  canoe, 
and  were  carried  over  to  the  new  home.  Kawelo's 
elder  brothers  and  parents  had  been  living  for 
some  time  on  the  beach  of  Waikiki  near  Ulukou 
(the  Moana  Hotel  site),  by  the  mouth  of  the 
stream  Apuakehau.  The  grandparents  took 
Kawelo  and  Kamalama  inland  and  found  a  beau- 
tiful place  among  taro  patches  and  cultivated 
fields  for  their  home.  It  was  said  that  when  they 
came  to  the  beach  one  young  man  went  down  into 
the  water  and  carried  the  canoe  inland.  Kawelo 
called  him  and  adopted  him  as  one  of  the  family. 
The  boy's  name  was  Kalaumeke  (A  kind  of  ti 
leaf).  The  boy  said  he  was  not  as  strong  as 
he  appeared  to  be,  for  he  had  the  aid  of  many 
little  long- whiskered  people;  his  real  power  lay 
in  spear-throwing  and  club-fighting.  There  was 
only  one  other  young  man  who  was  his  equal 
— a  youth  from  Ewa,  whose  name  was  Kaeleha. 
Kawelo  sent  for  this  man  and  took  him  into  his 
family.  They  dwelt  for  some  time,  cultivating 
the  place  where  the  royal  lands  now  lie,  back  of 
the  Waikiki  beach. 

One  day  they  heard  great  shouting  and  clapping 
of  hands  on  the  beach,  and  Kawelo  went  down  to 
see  the  sport.  His  brothers  had  been  well  taught 
all  the  arts  of  boxing  and  wrestling,  and  they 


178  LEGENDS  OF  HONOLULU 


were  very  strong;  but  they  were  not  able  to 
overthrow  a  very  strong  man  from  Halemanu. 
Kawelo  challenged  the  strong  man.  His  elder 
brothers  ridiculed  him,  but  Kawelo  persevered. 
The  strong  man  was  much  larger  and  taller 
than  Kawelo.  He  uttered  his  boast  as  Kawelo 
came  before  him.  Strong  is  the  koa  of  Hale- 
mano.  The  kona  [wind]  cannot  bend  it.'' 
Kawelo  boasted  in  reply,  ^^Mauna  Waialeale 
will  try  against  Mauna  Kaala."  Then  the  strong 
man  said:  ^^When  I  call  *  swing  your  hands'  we 
will  fall  against  each  other."  With  this  word 
he  advanced  and  struck  at  Kawelo,  bending  him 
over,  but  not  knocking  him  down.  Kawelo  re- 
turned the  blow  with  such  force  that  the  mighty 
boxer  fell  dead.  Kawelo  gave  the  body  to  the 
king  of  Oahu  to  be  carried  as  a  sacrifice  to 
the  gods  in  the  heiau,  or  temple,  Lualualei 
in  Waianae.  ^'This  is  said  to  have  been  a 
very  ancient  temple  belonging  to  the  chief 
Kakuhihewa." 

Kawelo's  brothers  were  greatly  mortified  to 
see  their  younger  brother  accomplish  what  they 
had  failed  to  do,  so  in  their  shame  they  returned 
to  Kauai  with  their  parents. 

The  king  of  Oahu  gave  Kawelo  lands.  His 
grandparents  built  him  a  house.  It  was  well 
thatched  except  the  top.  He  was  a  high  tabu 
chief,  and  the  kahunas  (priests)  said  he  must 


KAWELO 


179 


finish  it  with  the  work  of  his  own  hands.  This  he 
thought  he  would  do  with  the  beautiful  feathers 
of  the  red  and  yellow  birds.  He  lay  down  and 
slept.  When  he  awoke  he  saw  his  rat  brother, 
who  had  miraculous  power,  finishing  all  the  roof 
with  most  beautiful  feathers  of  red  and  gold. 
The  king  of  Oahu  came  to  see  this  wonderful 
place,  and  blessed  it,  and  lifted  his  tabu  from  it  so 
that  it  would  belong  fully  to  Kawelo,  although  it 
was  more  beautiful  than  that  of  the  king  himself. 

Kawelo  learned  the  hula  art  (dancing),  and 
went  around  the  island  attending  all  hula 
gatherings  until  the  people  called  him  ^^the  great 
hula  chief.''  At  the  village  of  Kaneohe  he  met 
the  most  beautiful  woman  of  that  part  of  the 
island,  Kane-wahine-ike-aoha.  He  married  her, 
gave  up  the  hula,  and  returned  home  to  learn  the 
art  of  battle  with  spears  and  clubs.  No  one  was 
more  strong  or  more  skilful  than  his  wife's  father. 
Kawelo  sent  his  wife  to  the  other  side  of  the 
island  to  ask  her  father  to  teach  him  to  fight  with 
the  war-club.  She  went  to  her  father  and  per- 
suaded him  to  aid  Kawelo.  For  many  days  they 
practised  together,  until  Kawelo  was  mighty  in 
handling  both  spear  and  club. 

After  this  Kawelo  learned  the  prayers  and 
incantations  and  offerings  upon  which  good 
fishing  depended.  Then  he  took  the  fisherman 
and  went  out  in  the  ocean  to  do  battle  with  a 


i8o  LEGENDS  OF  HONOLULU 

great  fish  which  had  terrified  the  people  of 
Oahu  many  years.  This  was  a  kupua,  or  magic 
fish,  possessing  exceeding  great  powers.  As  they 
went  out  from  Waikiki,  with  one  stroke  of  the 
paddle  Kawelo  sent  the  canoe  to  Kou  (this 
was  the  ancient  name  of  Honolulu).  With 
another  stroke  he  passed  to  Waianae,  and  then 
began  to  fish  from  the  shore  to  the  far-out  sea, 
using  a  round,  deep  net.  This  method  of  fish- 
ing continues  to  this  day.  A  fish  is  caught  and 
a  weight  tied  to  it  so  that  it  must  swim  slowly. 
Other  fish  come  to  see  the  stranger,  and  the 
net  is  drawn  around  them.  Many  good  fish 
were  caught,  but  the  great  fish  did  not  come. 
Again  Kawelo  came  to  hunt  this  Uhumakaikai, 
but  the  Uhu  sent  fierce  storm-waves  against  the 
canoe  to  drive  it  to  land.  Kawelo  held  the  boat 
strongly  with  his  paddle.  Soon  the  Uhu  ap- 
peared, trying  to  strike  the  boat  and  upset  it. 
Kawelo  and  his  fisherman  carefully  watched 
every  move  and  balanced  the  boat  as  needed. 
Kawelo's  net  was  in  the  water,  its  mouth  open, 
and  its  full  length  dragging  far  behind  the  boat. 
The  Uhu  was  swimming  around  the  net  as  if 
despising  its  every  motion,  but  Kawelo  swept 
the  net  sideways  and  the  fish  found  himself 
swimming  into  the  net.  Kawelo  swiftly  rushed 
the  net  forward  until  the  Uhu  was  fully  enclosed. 
Then  came  a  marvellous  fish-battle.    The  waves 


KAWELO 


l8l 


swept  high  around  the  boat.  Kawelo  and  the 
fisherman  covered  it  so  that  the  water  poured 
off  rather  than  into  it.  Then  the  Uhu  swam 
swiftly  out  into  the  blue  waters.  The  fisherman 
begged  Kawelo  to  cut  the  cord  which  held  the 
net.  Far  out  they  went — out  to  the  most 
distant  island,  Niihau.  Kawelo  saw  a  great 
battle  in  the  net  which  held  the  Uhu.  There 
were  many  fish  inside  attacking  the  Uhu.  They 
were  a  kind  of  whiskered  fish,  biting  like  rats, 
digging  their  teeth  into  the  flesh  of  the  great 
fish.  Kawelo  uttered  incantations,  and  the  fish 
became  weaker  and  weaker  until  it  ceased  to 
struggle.  Kawelo  paddled  with  strong  strokes 
back  to  Oahu. 

Meanwhile  the  brothers  and  parents,  who  had 
gone  to  Kauai,  were  in  great  trouble  under  the 
persecutions  of  Aikanaka  and  his  strong  man 
Kauahoa.  At  last  the  mother  sent  the  brothers 
to  Oahu  after  Kawelo.  They  came  to  Waikiki 
while  Kawelo  was  away  trying  to  kill  the  Uhu. 
The  youngest  brother,  Kamalama,  received 
them  and  sent  two  messengers  to  find  Kawelo. 
He  recited  a  family  chant,  in  which  the  names  of 
the  visiting  brothers  as  well  as  the  name  of 
Kawelo's  gods  were  honored.  He  charged  them 
to  remember  the  brothers'  names  or  they  would 
have  trouble.  They  paddled  out  on  the  ocean 
calling  for  Kawelo  and  repeating  the  names 


i82  LEGENDS  OF  HONOLULU 


from  time  to  time.  Suddenly  a  high  surf  wave 
caught  their  canoe  and  overturned  it,  leaving 
them  to  struggle  in  the  fierce  waters.  Soon 
they  saw  Kawelo  coming  with  his  great  fish 
near  his  canoe.  ^^0  Kawelo!"  they  cried.  '^We 
had  the  names  of  your  friends  from  Kauai — but 
our  trouble  in  the  water  made  us  forget.''  Then 
Kawelo  recited  his  chant,  giving  his  brothers' 
names  and  also  those  of  the  tabu  gods.  Only 
the  chiefs  to  whom  the  gods  belonged  could 
speak  their  names.  When  Kawelo  uttered  their 
names,  the  two  men  cried  out,  Those  are  the 
men,  and  Kuka-lani-ehu  is  their  god."  Kawelo 
was  very  angry  at  the  desecration  of  the  name 
of  his  family  god  in  the  mouths  of  the  common 
men.  He  stuck  his  paddle  deep  into  the  sea, 
tearing  the  coral  reef  to  pieces,  but  the  great 
fish  caught  on  the  coral  and  Kawelo  could  not 
row  to  the  men.  They  rushed  their  boat  to  the 
beach  and  escaped.  Kawelo  then  took  a  part 
of  the  captured  fish  and  offered  it  for  sacrifice 
in  the  temple  at  Waianae.  The  rest  he  brought 
to  his  people  at  Waikiki. 

As  he  came  near  the  shore  he  called  for  his 
spear-throwers  to  meet  him  on  the  beach. 
Seven  skilled  men  stood  before  him  as  he  landed. 
They  hurled  their  spears  at  one  time  straight  at 
him,  but  he  moved  himself  skilfully  from  side 
to  side  and  threw  the  ends  of  his  malo  (loin- 


KAWELO 


cloth)  around  them  and  caught  them  all  to- 
gether. Then  he  called  his  two  adopted  boys 
to  throw.  This  they  did  with  great  skill,  but 
he  caught  both  spears  in  one  hand.  Kamalama 
took  two  spears,  and  Kawelo^s  wife  stood  on  one 
side  with  a  fishhook  and  line  in  her  hand.  As 
the  spears  flew  by  her  she  threw  out  the  hook  and 
caught  each  one. 

The  story  of  the  Kauai  trouble  was  soon  told. 
The  king  of  Oahu  furnished  a  large  double 
canoe.  From  his  father-in-law  Kawelo  secured 
the  historic  battle-sticks — war-club  and  spear — 
with  which  he  had  learned  to  fight.  Food  in 
abundance  was  placed  on  the  boats,  and  the 
household  went  back  to  Kauai  to  wage  war  with 
Aikanaka  and  Kauahoa,  stopping  at  the  heiau 
Kamaile — afterward  called  Ka-ne  i  ka  pua  lena 
(Ka-ne  of  the  yellow  flower) — to  offer  sacrifices. 
Some  legends  say  this  temple  was  at  Makaha, 
and  that  Kane-aki  was  the  name.  This  Ka-ne 
was  one  of  the  gods  of  Kawelo.  Kawelo,  ac- 
cording to  one  legend,  had  his  people  tie  him  in 
a  mat  as  if  dead  as  they  approached  Wailua,  the 
home  of  Aikanaka.  The  beach  was  covered  with 
people — the  warriors  of  Aikanaka.  As  the  double 
canoe  came  to  the  beach,  the  people  made  ready 
to  attack.  They  waited,  however,  for  the  new- 
comers to  land  and  prepare  for  fight.  This  was 
a  formal  courtesy  always  demanded  by  the  ethics 


i84  LEGENDS  OF  HONOLULU 


of  the  long  ago.  When  all  was  ready,  Kamalama 
stood  by  the  apparently  dead  body  of  Kawelo, 
and  pulled  a  cord  which  unloosed  the  mats. 
Kawelo  rose  up  with  his  war-club  and  spear  in 
hand  and  rushed  upon  the  multitude.  He  struck 
from  side  to  side,  and  the  people  fell  like  the 
leaves  of  trees  in  a  whirlwind. 

Again  new  bodies  of  warriors  hastened  from 
Aikanaka.  Kamalama,  the  seven  spearmen  and 
the  two  adopted  boys  fought  this  army  and  drove 
it  back  under  a  cliff  where  Aikanaka  had  his 
headquarters.  The  seven  spearmen,  known  in 
the  legends  as  Naulu  (the  seven  bread-fruit 
trees),  were  afraid  and  retreated  to  the  boat. 

Two  noble  chiefs  asked  Aikanaka  for  two 
large  bodies  of  men  (two  four  hundreds),  but 
Kawelo  and  his  handful  of  helpers  defeated  them 
with  great  slaughter.  Thus  several  larger  bodies 
of  soldiers  were  destroyed,  and  Aikanaka  became 
cold  and  afraid  in  his  heart. 

Then  Kahakaloa,  the  best-skilled  in  the  use  of 
war-sticks  in  all  the  islands,  rose  up  and  went 
down  with  the  two  hundred  warriors  to  fight 
with  Kawelo  and  his  family.  The  father-in-law 
of  Kawelo  knew  this  chief  well  and  thought  that 
by  him  Kawelo  might  be  killed  if  he  went  to 
Kauai,  but  Kawelo  had  learned  strokes  of  the 
club  not  understood  on  Kauai.  Soon  all  the 
warriors  were  slain,  and  Kahakaloa  stood  alone 


KAWELO 


against  Kawelo.  As  they  faced  each  other  Ka- 
hakaloa  swiftly  struck  Kawelo,  but  Kawelo  while 
falling  gave  his  club  an  upward  stroke,  breaking 
his  enemy's  arm.  In  the  next  struggle  Kawelo's 
swift  upward  stroke  killed  his  foe. 

Then  Kauahoa,  the  strongest,  tallest  and 
most  skilful  man  of  Kauai,  arose  and  went 
down  to  meet  Kawelo.  Kauahoa  took  a  magic 
koa-tree,  root,  stem  and  branches,  for  his  club 
with  which  to  fight  Kawelo.  His  heart  was  full 
of  anger  as  he  remembered  the  troubles  between 
Kawelo  and  himself  in  their  boyhood.  As  he 
passed  the  multitude  of  his  dead  people  he  be- 
came beside  himself  with  rage  and  rushed  upon 
Kawelo.  Kawelo  stationed  his  wife  on  one  side 
with  her  powerful  fishhooks  and  lines  to  catch 
the  branches  of  the  mighty  tree  and  hold  them 
fast.  Some  of  the  legends  say  that  she  was  very 
skilful  in  the  use  of  the  pekoi.  This  was  a 
straight,  somewhat  heavy,  stick  with  a  strong 
cord  fastened  around  the  middle.  It  was  said 
that  she  was  to  throw  this  stick  over  the 
branches,  whirling  and  twisting  the  cord  around 
them,  greatly  entangling  them,  so  that  she  could 
pull  the  tree  to  one  side.  Kawelo  ordered  his 
warriors  to  watch  the  spots  of  sunlight  sifting 
through  the  branches.  As  the  tree  was  hurled 
down  upon  them  they  must  leap  into  the  open 
places  and  seize  the  branches,  holding  on  as  best 


i86  LEGENDS  OF  HONOLULU 


they  could.  When  the  giant  struck  down  with 
his  strange  war-club,  Kawelo's  friends  followed 
his  directions,  while  he  leaped  swiftly  to  one 
side  and  ran  around  back  of  Kauahoa  while  he 
was  bending  over  trying  to  free  his  tree  from  its 
troubles.  Kawelo  struck  down  with  awful  force, 
his  war-club  cutting  Kauahoa  in  pieces,  which 
fell  by  the  side  of  the  koa-tree. 

Somewhere  in  the  battles  waged  by  Kawelo 
along  the  coasts  of  Kauai  he  was  fighting  with 
his  giant  enemy  and  struck  his  spear  against  the 
mountain  ridge  at  Anahola,  piercing  it  through 
and  through,  leaving  a  great  hole  through  which 
the  sky  is  always  to  be  seen. 

Aikanaka  fled  to  the  region  near  Hanapepe, 
where  he  dwelt  in  poverty.  Kawelo  divided 
the  districts  of  Kauai  among  his  warriors.  Kae- 
leha  received  the  district  in  which  Aikanaka  was 
sheltered.  Soon  this  adopted  son  of  Kawelo 
met  the  daughter  of  Aikanaka  and  married  her. 
After  a  while  he  wanted  Aikanaka  to  again  rule 
the  island.  He  proposed  rebellion  and  told 
Aikanaka  that  they  could  destroy  Kawelo  be- 
cause he  had  never  learned  the  art  of  fighting 
with  stones.  He  only  understood  the  use  of  the 
war-club  and  spear.  They  ordered  the  women 
and  children  to  gather  great  piles  of  stones  to 
hurl  against  Kawelo. 

When  Kawelo  heard  about  this  insurrection, 


KAWELO 


187 


he  was  very  angry.  He  seized  his  war-club, 
Kuikaa,  and  hastened  to  Hanapepe.  As  he  came 
near  he  saw  that  the  people  had  barricaded  his 
way  with  canoes,  and  that  back  of  these  canoes 
were  many  large  piles  of  stones  in  the  care  of 
warriors.  He  raised  his  war-club  and  leaped 
toward  his  enemies.  A  sling-stone  struck  him. 
Then  the  stones  came  like  heavy  rain.  He 
dodged.  He  struck  aside,  but  there  were  so  many 
that  when  he  avoided  one  he  would  be  struck  by 
others.  He  was  bruised  and  wounded  and 
stunned  until  he  sank  to  the  ground  unconscious 
under  the  fierce  shower. 

The  people  rejoiced,  and,  to  make  death  sure, 
threw  off  the  stones  and  beat  the  body  with  clubs 
until  it  was  cold  and  they  could  detect  no  sign 
of  breathing. 

Aikanaka  had  built  a  new  unu,  or  heiau,  at 
Mauilli,  in  the  district  of  Koloa,  but  no  man  had 
been  offered  as  a  sacrifice  upon  its  altars.  He 
thought  he  would  take  Kawelo  as  the  first  human 
sacrifice.  The  people  carried  the  body  of  Kawelo 
to  the  pa,  or  outside  enclosure,  of  the  temple,  but 
it  was  dark  when  they  arrived,  and  they  laid  the 
body  down,  covering  it  with  banana  leaves,  say- 
ing they  would  come  the  next  morning  and  place 
the  body  on  the  altar,  where  it  should  lie  until 
decomposition  had  taken  place. 

Two  watchmen  had  been  appointed,  one  of 


i88  LEGENDS  OF  HONOLULU 


whom  was  a  near  relative  to  Kawelo.  He  soon 
discovered  that  Kawelo  was  not  dead.  He  told 
Kawelo  about  the  plan  to  place  him  on  the  altar 
in  the  morning.  He  covered  Kawelo  again, 
placing  his  war-club  by  his  side.  In  the  morning 
the  chiefs  and  people  came  to  the  heiau  with 
Aikanaka  and  Kaeleha.  When  all  were  gathered 
together  the  watchman  whispered  to  Kawelo. 
The  leaves  were  thrown  off,  and  Kawelo  attacked 
the  multitude  and  destroyed  all  who  had  rebelled 
against  him. 

Some  of  the  legends  say  that  Aikanaka  had 
placed  Kawelo  on  the  sacrificial  platform  and  in 
the  morning  had  begun  to  offer  the  prayer  con- 
secrating the  dead  body  to  the  gods,  when  Kawelo 
struck  him  dead  before  his  own  altar. 

When  this  rebellion  had  been  overcome,  Kawelo 
gave  a  large  district  with  good  lands  to  the  watch- 
man who  had  befriended  him.  He  retained  his 
younger  brother  Kamalama  in  the  district  of  Ha- 
namaulu  and  committed  their  parents  to  his  care. 

Kawelo,  as  was  his  right,  ruled  over  all  the  isl- 
and, passing  from  place  to  place,  establishing 
peace  and  prosperity.  He  made  his  home  at 
Hana,  planting  and  fishing  for  himself,  not 
burdening  chiefs  or  people,  but  beloved  by  all. 
Thus  he  gained  the  honored  name  Kawelo-lei- 
makua,"  which  meant  Kawelo,  the  lei,  or  gar- 
land, of  his  parents.'' 


''CHIEF  MAN-EATER''  189 


XXIII 

CHIEF  MAN-EATER" 

^'/^HIEF  MAN-EATER/'  the  cannibal,  lived 
in  the  Hawaiian  Islands.  -He  was  also  one 
of  the  inhabitants  of  mistland.  Legends  gathered 
around  him  like  clouds.  Facts  also  stood  out 
like  tall  trees  through  the  clouds.  He  was  a  real 
cannibal,  of  whom  the  Hawaiians  are  not  proud. 

The  Hawaiians  have  frequently  been  called 
cannibals.  Secretaries  of  the  Missionary  Board 
under  which  the  first  missionaries  came  to  Hawaii, 
and  papers  of  the  denomination  supporting  that 
mission,  have  uttered  the  untruth,  '^The  cannibals 
of  the  Sandwich  Islands  would  erewhile  cook 
and  carve  a  merchant  or  marine  and  discourse  on 
the  deliciousness  of  cold  missionary.''  It  was 
a  very  forcible  background  against  which  to 
paint  moral  improvement,  but  it  was  not  ac- 
curate. The  Hawaiians  claim  that  they  never 
practised  cannibalism.  If  anything  like  a  feast 
of  human  flesh  was  partaken  of,  it  was  only  in 
exceedingly  rare  and  obscure  cases.  And  of 
these  only  ^Xhief  Man-eater"  is  accepted  as  an 
historical  fact.  Legends  that  possibly  have  had 
a  hint  of  cannibalism  are  very  few. 


I90  LEGENDS  OF  HONOLULU 


It  is  recorded  that  after  certain  fierce  battles 
of  the  long  ago,  as  a  method  of  showing  indignity 
to  dead  chiefs,  their  bodies  were  baked  and 
thrown  into  the  sea. 

It  is  barely  possible  that  the  baking  was  fol- 
lowed by  cannibalism,  but  there  is  nothing  in  the 
record  beyond  the  suggestion  of  a  suspicion. 

The  daring  act  of  ^^heart-eating"  is  men- 
tioned in  Hawaiian  annals.  This  came  during 
or  after  a  battle,  when  two  warriors  had  been 
engaged  in  a  hand-to-hand  struggle.  The  vic- 
tor, whose  strength  was  almost  gone,  would  some- 
times tear  out  the  heart  of  the  dying  opponent 
and  eat  it  on  the  spot.  It  was  believed  that  the 
strength  and  courage  of  the  dead  entered  immedi- 
ately into  the  living. 

That  the  Hawaiian  chiefs  and  priests  set  small 
value  upon  life  is  well  attested  by  the  large 
number  of  human  sacrifices  required  for  almost 
all  civil  and  religious  ceremonies.  For  instance, 
when  the  famous  war-god  Kaili  was  taken  to  a 
temple  dedicated  to  it  by  Kamehameha,  eleven 
human  victims  were  placed  at  once  upon  the 
altar  before  it.  When  a  chief  desired  a  new 
canoe  a  man  was  usually  slain  at  the  foot  of  the 
tree  from  which  the  canoe  was  to  be  made. 
Another  was  slain  when  the  canoe  was  complete, 
and  others  might  be  sacrificed  at  different  stages 
of  the  work.    When  a  chief's  house  was  to  be 


''CHIEF  MAN-EATER''  191 


erected,  sometimes  a  victim  was  sacrificed  and 
buried  at  each  corner,  and  when  the  house  was 
completed  another  slaughter  occurred.  When  an 
idol  was  to  be  made,  substantially  the  same  sacri- 
fices accompanied  the  ceremony  of  choosing  the 
tree  and  carving  the  image.  At  certain  times 
the  priests  of  all  the  temples  demanded  human 
victims,  and  regularly  appointed  ofiicers,  or 
man-catchers,  were  appointed  to  provide  for 
the  sacrifice.  They  spared  not  even  their  own 
relatives  in  their  search.  Women  were  almost 
always  exempt  from  this  horrible  termination  of 
life.  When  a  battle  had  been  fought,  many 
captives  were  sacrificed  by  both  victor  and  van- 
quished. 

Infanticide  was  freely  practised  up  to  the  time 
of  the  advent  of  the  missionaries.  Even  for  old 
people  there  was  often  but  little  love,  and  the 
aged  and  the  infirm  were  left  to  care  for  them- 
selves, or  placed  on  the  beach  for  the  outstretched 
hands  of  the  incoming  tide. 

A  native  historian  says:  '^The  ancient  restric- 
tions of  chiefs  and  priests  were  like  the  poisoned 
tooth  of  a  reptile.  If  the  shadow  of  a  common 
man  fell  on  a  chief,  it  was  death.  If  he  put  on 
any  part  of  the  garments  of  a  chief,  it  was  death. 
If  he  went  into  the  chief's  yard  or  upon  the 
chief's  house,  it  was  death.  If  he  stood  when 
the  king's  bathing  water  or  his  garments  were 


192  LEGENDS  OF  HONOLULU 


carried  along,  or  in  the  king's  presence,  it  was 
death.  If  he  stood  at  the  mention  of  the  king's 
name  in  song,  it  was  death.  There  were  many 
other  offences  of  the  people  which  were  made 
capital  by  the  chiefs.  The  king  and  the  priests 
were  much  alike.  The  priesthood  was  oppres- 
sive to  the  people.  Human  victims  were  re- 
quired on  many  occasions.  If  tabus  were 
violated  it  meant  death.  It  was  death  to  be 
found  in  a  canoe  on  a  tabu  or  sacred  day.  If  a 
woman  ate  pork,  cocoanuts,  bananas,  or  certain 
kind  of  fish  or  lobster,  it  was  death." 

This  much,  and  more,  of  human  cruelty  is 
acknowledged  concerning  the  savage  life  of 
ancient  Hawaii.  Nevertheless,  from  the  be- 
ginning of  the  earliest  acquaintance  of  white 
people  with  the  Hawaiian  not  an  instance  or 
hint  of  cannibalism  has  been  known. 

The  idea  of  eating  human  flesh  was  thoroughly 
repugnant.  Alexander,  in  his  brief  history  of 
the  Hawaiian  people,  says,  '^Cannibalism  was 
regarded  with  horror  and  detestation."  Isaac 
Davis,  one  of  the  first  white  men  to  make  his 
home  in  the  islands,  declared  'the  Hawaiians 
had  never  been  cannibals  since  the  islands  were 
inhabited.' 

To  the  Hawaiian,  ''Chief  Man-eater"  was  the 
unique  and  horrid  embodiment  of  an  insane  ap- 
petite.   He  was  the  "Fe-fi-fo-fum"  giant  of  the 


CHIEF  MAN-EATER''  193 


Hawaiian  nursery.  The  very  thought  of  his 
worse  than  brutal  feast  made  the  Hawaiian 
blood  run  cold. 

One  of  the  legends  of  Ke-alii-ai  Kanaka  (The 
chief  eating  men)  tells  of  the  sudden  appearance 
on  the  island  of  Kauai,  in  the  indefinite  past,  of 
a  stranger  chief  from  a  foreign  land,  with  a  small 
band  of  followers.  The  king  of  Kauai  made 
them  welcome.  Feasts  and  games  were  enjoyed, 
then  came  the  discovery  that  secret  feasts  of  a 
horrible  nature  were  eaten  by  the  strangers. 
They  were  driven  from  the  island.  They  crossed 
the  channel  to  Oahu.  They  knew  their  reputa- 
tion would  soon  follow  them,  so  they  went  inland 
to  the  lofty  range  of  the  Waianae  Mountains. 
Here  they  established  their  home,  cultivated  food 
and  captured  human  victims,  until  finally  driven 
out.  Then  they  launched  their  boats  and  sailed 
away  toward  Kahiki,  a  foreign  land. 

Ai-Kanaka  (Man-eater)  was  the  name  given  to 
a  bay  on  the  island  of  Molokai,  now  known  as 
the  leper  island.  Here  dwelt  the  priest  Kawalo, 
who,  by  the  aid  of  the  great  shark-god  Kauhuhu, 
brought  upon  his  enemies  a  storm  which  swept 
them  into  the  sea,  where  they  were  eaten  by  the 
subjects  and  companions  of  the  shark-god. 

A  legend,  or,  rather,  a  genealogy,  placed  a 
"Chief  Man-eater"  on  the  island  of  Hawaii,  but 
no  hints  are  given  of  man-eating  feasts,  or  of 


194  LEGENDS  OF  HONOLULU 


journeys  to  other  islands,  and  the  name  may 
simply  refer  to  a  fierce  disposition.  The  Oahu 
chief,  Ke-alii-ai  Kanaka,  lived  some  time  about 
the  middle  of  the  eighteenth  century,  as  nearly 
as  can  be  estimated.  Up  to  the  middle  of  the 
nineteenth  century  the  accounts  of  ^Xhief  Man- 
eater's'^  deeds  and  the  accurate  knowledge  of  his 
place  of  residence  were  quite  fresh  in  the  minds 
of  old  Hawaiians. 

It  is  still  an  undecided  problem  whether 
^Xhief  Man-eater"  was  a  foreigner  or  an  Ha- 
waiian. The  difficulty  that  makes  his  foreign 
birth  a  problem  is  the  accepted  date  of  the  close 
of  all  intercourse  with  far-away  island  groups, 
such  as  Samoa  and  Fiji — at  least  three  hundred 
years  earlier  than  the  century  assigned  to  Ke- 
alii-ai  Kanaka. 

It  would  seem  best  to  accept  the  legend  that 
that  degenerate  chief  was  a  desperado  and  an 
outcast  from  the  high  chief  family  of  Waialua, 
on  the  northwest  coast  of  Oahu. 

Ke-alii-ai  Kanaka  was  a  powerful  man.  He  is 
described  as  a  champion  boxer  and  wrestler.  In 
some  way  he  learned  to  love  the  taste  of  human 
flesh.  When  his  a\v^ul  appetite  became  known 
he  was  driven  from  his  home.  As  he  passed 
through  the  village  the  women  who  had  been 
his  playmates  and  companions  fled  from  him. 
His  former  friends,  the  young  warriors,  called 


''CHIEF  MAN-EATER''  195 


out  '^Man-eater!  Man-eater!''  and  openly  de- 
spised him.  In  bitter  anger  he  called  the  few 
servants  who  would  follow  him,  and  fled  to  the 
royal  Waianae  Mountains.  Driven  from  his  kin- 
dred and  friends,  he  buried  himself  and  his 
brutal  appetite  in  the  mountain  forests. 

It  is  possible  that  soon  after  this  he  visited  the 
island  Kauai,  and  there  passed  himself  off  as  a 
chief  from  a  foreign  land.  But  ''his  hand  was 
against  every  man"  and  therefore  ''every  man's 
hand  was  against  him."  Finally  he  made  his 
permanent  home  among  the  Waianae  Mountains, 
in  the  range  that  borders  Waialua. 

His  followers  niunbered  only  a  handful,  for  a 
single  canoe  brought  them  away  from  Kauai — if 
his  was  indeed  the  band  driven  from  the  hos- 
pitable shores  of  that  fertile  island. 

"  Kokoa  "  and  "  Kalo  "  were  the  names  by  which 
he  was  known  in  his  nobler  young  manhood,  and 
"Kokoa"  was  his  name  to  his  followers,  but 
he  was  ever  after  "Chief  Man-eater"  to  the 
Hawaiian  world. 

It  was  a  wild  and  wonderfully  beautiful  spot 
that  Kokoa  chose  for  his  final  home.  It  was  a 
small  plateau,  or  mesa,  of  from  two  to  three  hun- 
dred acres  on  the  top  of  a  small  mountain  sur- 
rounded by  other  higher  and  more  precipitous 
cliffs.  It  was  luxuriantly  covered  with  tropical 
growth  and  blessed  with  abundant  rains.  The 


196  LEGENDS  OF  HONOLULU 

Hawaiians  have  given  the  name  ''Halemanu,"  or 
house  of  the  hand/'  to  this  plateau.  Its  sides, 
sloping  down  into  the  valleys,  were  so  precipi- 
tous as  to  be  absolutely  inaccessible.  It  could 
be  entered  only  along  a  narrow  ridge.  The 
pandanus  drooped  its  long  leaves  and  aerial 
rootlets  along  the  edges.  The  uluhi,  or  tangle- 
fern,  massed  and  matted  itself  into  a  thick  dis- 
guise for  the  cannibals'  secret  paths  through  the 
valleys  below.  Native  flowers  bordered  the 
paths  and  crowned  the  plateau,  as  if  man's  worst 
nature  could  never  wither  the  appeal  of  things 
beautiful.  A  magnificent  koa,  or  native  ma- 
hogany, tree  spread  its  protecting  branches  by 
the  spot  chosen  by  Kokoa  for  his  grass  house. 
Kukui-trees  furnished  their  oily  nuts  for  his 
torches.  The  ohia,  or  native  apple,  and  the 
bread-fruit  and  wild  sugar-cane  gave  generously 
of  their  wealth  to  the  support  of  the  cannibal 
band.  They  easily  cultivated  taro,  the  univer- 
sal native  food,  and  captured  birds  and  some- 
times unwary  hunters  who  penetrated  the 
forest  recesses  in  search  of  the  birds  with 
the  rare  yellow  feathers.  It  was  a  beautiful 
den  into  which,  spider-like,  he  dragged  his 
victims. 

Kokoa  led  his  followers  into  the  mountains 
through  winding  valleys  and  thick  forests  and 
sometimes  in  the  very  beds  of  the  Waianae 


''CHIEF  MAN-EATER''  197 


brooks  to  this  secluded  retreat  lying  within  the 
walls  of  one  of  the  enormous  extinct  craters  of 
the  volcanic  mountains.  As  they  entered  the 
valley  below  the  plateau,  one  of  his  followers  said 
to  another:  ^^Our  chief  has  found  a  true  hiding- 
place  for  us.  Let  us  hope  that  it  may  not  prove 
a  trap.  If  our  presence  here  should  be  known 
to  the  people  of  Waialua,  they  could  easily  close 
the  entrance  to  this  valley  with  a  strong  guard 
and  drive  us  against  the  steep  walls  up  which  we 
cannot  climb.''  Kokoa  only  called  out,  **Wait, 
I  will  protect  you,''  then  led  them  to  the  plateau 
he  had  selected. 

The  ascent  to  the  summit  was  along  a  knife- 
blade  ridge"  flanked  by  picturesque  sides.  For 
a  long  distance  there  was  only  room  for  one  man 
to  walk.  One  of  the  men  carelessly  hastened 
across  this  causeway,  bearing  a  heavy  burden  of 
goods  and  weapons.  His  foot  slipped.  His 
burden  overbalanced  him.  The  sloping  side  of 
the  ridge  was  covered  with  grass,  which  afforded 
no  foothold.  In  a  moment  the  fallen  man  and 
his  burden  were  hurled  down  the  slope.  The 
terrified  friends  watched  the  flying  body  in  its 
rapid  descent,  and  saw  it  shoot  out  in  space 
over  the  edge  of  a  lava  cliff,  and  heard  it  strike 
the  broken  debris  at  the  foot. 

Two  of  the  men  were  at  once  sent  back  to  skirt 
the  cliff  and  secure  the  remains  of  their  com- 


198  LEGENDS  OF  HONOLULU 


panion.  The  others  followed  Kokoa  with  more 
careful  steps. 

This  hill,  crowned  by  tableland,  which  was  to 
be  their  home,  was  apparently  the  very  centre 
of  volcanic  activity  in  former  days.  It  had 
been  the  deposit  of  the  last  traces  of  the  crater. 
Lava  and  ashes  had  been  piled  up,  and  then 
when  the  fires  died  away  had  been  coated  with 
the  island  plant  life.  Here  they  found  a  fortress 
that  could  not  be  assailed  or  approached  except 
by  one  man  at  a  time.  From  this  place  raids 
could  be  easily  made  upon  the  surrounding 
country.  To  this  place  they  brought  their  cap- 
tives for  their  inhuman  feasts. 

After  the  grass  houses  were  built  for  perma- 
nent shelter,  Kokoa,  or  '*Ke-alii-ai  Kanaka," 
caused  a  great  hole  to  be  made.  This  was  the 
imu,  or  oven,  in  which  the  bodies  of  animals  and 
men  were  to  be  baked.  A  fire  was  built  in  the 
bottom  of  the  hole.  Stones  were  placed  upon 
the  burning  wood.  When  these  stones  were 
thoroughly  heated  and  the  fire  had  died  away, 
the  bodies  were  wrapped  in  fragrant  and  spicy 
leaves,  laid  upon  the  stones,  and  covered  so  that 
the  heat  might  not  escape.  Then  water  was 
carefully  poured  down  so  that  clouds  of  steam 
might  make  tender  the  flesh  roasting  over  the 
heated  stones.  This  was  the  ordinary  Hawaiian 
method  of  preparing  fish  or  chickens  or  animals 


CHIEF  MAN-EATER''  199 


for  their  numerous  feasts.  It  was  the  regular 
festival  preparation  required  by  the  cannibals. 

After  a  time  Kokoa  and  his  companions  took 
a  huge  outcropping  block  of  lava  and  smoothed 
away  the  top,  making  a  hollow  ipukai,  or  table 
dish,  or,  more  literally,  ^*a  gravy  dish,"  upon 
which  their  ghastly  repasts  were  served.  This 
stone  table  was  finally  rounded  and  its  sides 
ornamented  by  rudely  carved  figures.  This 
stone  was  five  or  six  feet  in  circumference.  Not 
far  from  it  the  chief's  grass  house  was  built  and 
the  ground  prepared  for  the  taro  which  should 
be  their  daily  food. 

Sometimes  members  of  the  little  band  carried 
birds  which  had  been  cunningly  snared,  and  ex- 
changed them  for  fish  and  chickens  with  families 
living  on  the  seashore.  Sometimes  the  entire 
band  would  make  an  attack  upon  a  lonely 
household  and  carry  every  member  of  it  to  the 
mountain  lair,  that  day  after  day  they  might  be 
provided  with  such  food  as  would  satisfy  the 
shameless  craving  of  their  gross  appetites. 

Sometimes  the  cannibal  band  met  strong  re- 
sistance, and  with  their  captives  carried  back  the 
dead  bodies  of  their  friends.  Sometimes  sickness 
and  death  crossed  the  narrow  ridge  and  struck 
down  some  of  ^Xhief  Man-eater's"  followers, 
until  at  last  Ke-alii-ai  Kanaka  stood  alone  by 
the  ipukai. 


200  LEGENDS  OF  HONOLULU 


Alone  he  watched  for  hunters  and  for  those 
who  came  searching  for  rare  plants  or  woods 
or  birds.  Alone  he  guarded  his  retreat  on  the 
tableland.  He  did  many  daring  deeds  and  ter- 
rified the  people  by  his  fabulous  strength  and 
courage. 

One  day  he  captured  and  killed  a  victim  whom 
he  carried  through  the  forest  to  Halemanu. 

A  brother  of  this  victim  discovered  and  fol- 
lowed him  to  the  path  along  the  ridge.  He 
recognized  the  chief  who  had  been  driven  long 
before  from  Waialua.  He  knew  the  reputation 
for  boxing  and  wrestling  which  belonged  to  his 
former  leader.  He  went  back  to  his  village. 
For  a  year  Hoahanau  gave  himself  up  to  ath- 
letic training.  He  sought  the  strong  men — the 
boxers  and  wrestlers  of  Waialua.  He  visited 
other  parts  of  the  island  until  he  found  no  one 
who  could  stand  before  him.  Then  alone  he 
sought  the  hiding-place  of  'Xhief  Man-eater." 
He  covered  his  lithe  and  sinewy  body  with  oil, 
that  his  enemy  might  not  easily  grasp  an  arm  or 
limb.  He  reached  the  narrow  pass  leading  to 
Halemanu. 

His  challenge  rang  out,  and  ^Xhief  Man- 
eater''  came  forth  to  meet  him.  The  chief 
started  along  the  narrow  path  swinging  a  heavy 
war  club  and  flourishing  a  long  spear. 

Hoahanau  made  himself  known  and  was  recog- 


CHIEF  MAN-EATER''  201 


nized  by  the  chief.  Then  Hoahanau  made 
known  the  terms  upon  which  he  wished  to 
wrestle  with  the  chief. 

''Take  back  your  club  and  spear,  and  stand 
unarmed  upon  your  ipukai,  and  I  will  also  stand 
unarmed  by  your  imu.  No  weapon  shall  be 
near  our  hands.  Then  will  we  wrestle  for  the 
mastery." 

Aikanaka  despised  Hoahanau,  whose  strength 
he  had  well  known  in  the  past.  He  believed 
that  he  could  easily  overcome  the  daring  man 
who  stood  naked  before  him;  therefore,  boast- 
fully taunting  Hoahanau  and  threatening  to  eat 
his  body  upon  that  very  ipukai,  he  threw  away 
his  weapons  and  waited  the  onset. 

As  the  combatants  threw  themselves  against 
each  other,  Aikanaka  was  surprised  to  find  his 
antagonist  ready  for  every  cunning  feint  and 
well-timed  blow.  It  was  a  long  and  fearful 
struggle.  The  chief  had  been  once  thrown  to 
the  ground,  but  had  twisted  aside  and  regained 
his  feet  before  Hoahanau  could  take  advantage 
of  the  fall. 

Foaming  at  the  mouth  and  roaring  and  scream- 
ing like  an  enraged  animal,  Aikanaka  turned  for 
a  second  toward  his  house,  with  the  thought  of 
rushing  to  secure  a  weapon.  Then  Hoahanau 
leaped  upon  him,  caught  him,  and  whirled  him 
over  the  edge  of  the  plateau.    Down  the  chief 


202  LEGENDS  OF  HONOLULU 


swept,  broken  and  mangled  by  the  rough,  sharp 
spurs  of  lava  rock,  until  the  lifeless  body  lodged 
in  the  branches  of  a  tall  ohia-tree  far  below. 

This  was  the  beginning  and  ending  of  canni- 
balism in  the  Hawaiian  Islands  so  far  as  history 
and  definite  legend  are  concerned,  Halemanu 
was  visited  by  Mathison,  and  a  description  of 
the  carved  stone  table  published  in  1825. 

In  1848,  a  little  party  of  white  men  were 
guided  to  the  crater  by  an  old  Hawaiian,  who 
repeated  to  them  the  story  of  'Xhief  Man- 
eater''  substantially  as  it  is  given  in  this  record. 
They  found  Halemanu.  The  foundations  of  the 
house,  or  at  least  of  a  wall  around  it,  were  easily 
traced.  The  ipukai  and  the  imu  were  both  there. 
The  party  did  not  notice  any  carved  images  on 
the  side  of  the  stone  table.  Indeed,  the  stone 
had  been  so  covered  by  decaying  debris  that 
it  scarcely  extended  a  foot  above  the  soil. 

In  1879  and  in  1890,  Mr.  D.  D.  Baldwin,  a 
member  of  the  party  visiting  Halemanu  in  1848, 
again  sought  the  ipukai  without  a  guide,  but  the 
luxuriant  growth  of  tangle-fern  and  grass  made 
exploration  difl5cult,  and  the  carved  stone  table 
was  not  found.  Somewhere  under  the  debris  of 
Halemanu  it  may  wait  the  patient  search  of  a 
Hawaiian  archaeologist. 

Mr.  Joseph  Emerson,  who  has  had  charge  of 
governmental  surveys  of  a  large  part  of  the 


''CHIEF  MAN-EATER''  203 


islands  and  also  is  a  prominent  authority  on 
Hawaiian  matters,  says  that  the  sacrificial  stone 
can  still  be  found,  and  was  seen  by  his  brother 
within  the  past  few  years.  He  differs  from  the 
other  writers  in  the  name  given  to  the  place  and 
also  in  regard  to  the  locality.  The  right  name 
should  be  '^Helemano/^  carrying  the  idea  of  a 
train  of  followers  of  some  high  chief.  The 
locality  is  some  miles  northwest  of  the  Waianae 
Range  in  one  of  the  valleys  of  the  Koolau  Moun- 
tains. To  this  place  the  chiefesses  of  highest 
blood  were  wont  to  come  for  the  birth  of  their 
expected  children.  The  valley  was  "tabu''  or 
"sacred."  Near  this  sacred  birthplace  of  chiefs 
was  the  home  for  a  time  of  the  noted  man-eating 
chief. 


204  LEGENDS  OF  HONOLULU 


XXIV 
LEPE-A-MOA 
The  Chicken- Girl  of  Palama 

STRANGE  things  are  sometimes  imagined 
in  the  Hawaiian  legends  of  ancient  time. 
The  story  of  Lepe-a-moa  is  an  illustration  of  the 
blending  of  the  Hawaiian  idea  of  supernatural 
things  with  the  deeds  of  every-day  life.  It  is  one 
of  those  old  legends  handed  down  by  native  bards 
through  generations,  whose  first  scenes  lie  on 
the  island  of  Kauai,  but  change  to  Oahu. 

Keahua  was  one  of  the  royal  chiefs  of  Kauai. 
Apparently  he  was  the  highest  chief  on  the  island, 
but  it  was  in  the  days  when  men  were  few  and  high 
chiefs  and  gods  were  many.  He  had  spent  his 
boyhood  on  the  rich  lands  of  Wailua,  Kauai,  and 
from  there  had  crossed  the  deep  channel  to  Oahu 
and  had  come  to  the  home  of  the  chiefess  Kapa- 
lama  after  her  beautiful  daughter  Kauhao,  to 
take  her  to  Kauai  as  his  wife.  But  soon  after 
his  return  one  of  the  kupua  gods  became  angry 
with  him.  A  kupua  was  a  god  having  a  double 
body,  sometimes  appearing  as  a  man  and  some- 
times as  an  animal.  The  animal  body  always 
possessed  supernatural  powers. 


LEPE-A-MOA 


205 


This  kupua  was  called  Akua-pehu-ale  (God  of 
the  swollen  billows).  He  devoured  his  enemies, 
and  was  greatly  feared  and  hated  even  by  his 
own  tribe.  He  attacked  Keahua,  destroyed  his 
people  and  drove  him  into  the  forests  far  up  the 
mountain-sides,  where,  at  a  place  called  Kawai- 
kini  (The  many  waters),  where  fresh  spring  water 
abounded,  the  chief  gathered  his  followers  to- 
gether and  built  a  new  home. 

One  day  Kapalama,  who  was  living  in  her 
cluster  of  houses  in  the  part  of  Honolulu  which 
now  bears  her  name,  said  to  her  husband: 
Honouliuli,  our  daughter  on  Kauai  will  have  a 
child  of  magic  power  and  of  kupua  character. 
Perhaps  we  should  go  thither,  adopt  it,  and  bring 
it  up;  there  is  life  in  the  bones." 

They  crossed  the  channel,  carrying  offerings 
with  them  to  their  gods.  Concealing  their  canoes, 
they  went  up  into  the  forest.  Their  daughter's 
child  was  already  born,  and  behold,  it  was  only 
an  egg!  The  chief  had  given  an  order  to  carry  it 
out  into  the  deep  sea  and  throw  it  away  as  an 
offering  to  the  sea-monsters;  but  the  mother 
and  her  soothsayers  thought  it  should  be  kept  and 
brought  to  life. 

Kapalama,  coming  at  this  time,  took  the  egg, 
wrapped  it  carefully  in  soft  kapas,  bade  farewell 
to  her  daughter,  and  returned  to  Oahu.  Here 
she  had  her  husband  build  a  fine  thatched  house 


2o6  LEGENDS  OF  HONOLULU 


of  the  best  grass  he  could  gather.  The  kapas 
put  inside  for  beds  and  clothing  were  perfumed 
by  fragrant  ginger  flowers,  hala  blossoms,  and 
the  delicate  bloom  of  the  cocoanut,  while  festoons 
of  the  sweet-scented  maile  graced  its  walls.  For 
a  long  time  that  egg  lay  wrapped  in  its  coverings 
of  soft  kapas. 

One  day  Kapalama  told  her  husband  to  pre- 
pare an  imu  (oven)  for  their  grandchild.  He 
gathered  stones,  dug  a  hole,  and  took  his  fire- 
sticks  and  rubbed  until  fire  came;  then  he  built  a 
fire  in  the  hole  and  placed  the  wood  and  put  on 
the  stones,  heating  them  until  they  were  very  hot. 
Taking  some  fine  sweet-potatoes,  he  wrapped 
them  in  leaves  and  laid  the  bundles  on  the  stones, 
covering  it  all  with  mats,  and  poured  on  sufficient 
water  to  make  steam  in  which  to  cook  the  pota- 
toes. 

When  all  was  fully  cooked,  Kapalama  went  to 
the  house  of  the  egg  and  looked  in.  There  she 
saw  a  wonderfully  beautiful  chicken  born  from 
that  egg.  The  feathers  were  of  all  the  colors  of 
all  kinds  of  birds.  They  named  the  bird-child 
Lepe-a-moa.  They  fed  it  fragments  of  the 
cooked  sweet-potato,  and  it  went  to  sleep,  put- 
ting its  head  under  its  wing. 

This  bird-child  had  an  ancestress  who  was  a 
bird-woman  and  who  lived  up  in  the  air  in  the 
highest  clouds.    Her  name  was  Ke-ao-lewa  (The 


LEPE-A-MOA 


207 


moving  cloud).  She  was  a  sorceress  of  the  sky, 
but  sometimes  came  to  earth  in  the  form  of  a 
great  bird,  or  of  a  woman,  to  aid  her  relatives  in 
various  ways.  When  the  egg  was  brought  from 
Kauai,  Ke-ao-lewa  told  her  servants  to  prepare 
a  swimming-pool  for  the  use  of  the  child.  After 
this  bird-child  had  come  into  her  new  life  and 
eaten  and  rested,  she  went  to  the  edge  of  the  pool, 
rufHed  and  picked  her  feathers  and  drank  of  sweet 
water,  then  leaped  in,  swimming  and  diving  and 
splashing  all  around  the  pool.  When  tired  of 
this  play,  she  got  out  and  flew  up  in  the  branches 
of  a  tree,  shaking  off  the  water  and  drying  her- 
self. After  a  little  while  she  flew  down  to  her 
sleeping-house,  wrapped  herself  in  some  fine, 
soft  kapas,  and  went  to  sleep. 

Thus  day  by  day  she  ate  and  bathed,  and,  when 
by  herself  she  changed  her  bird  form  into  that 
of  a  very  beautiful  girl,  her  body  shone  with 
beauty  like  the  red  path  of  the  sunlight  on  the 
sea,  or  the  rainbow  bending  in  the  sky. 

One  day  after  she  had  made  this  change  she 
stretched  herself  out  with  her  face  downward  and 
called  to  her  grandparents:  ''Oh,  where  are  you 
two?    Perhaps  you  will  come  inside." 

They  heard  a  weak,  muffled  voice,  and  one 
said:  ''Where  is  that  voice  calling  us  two?  This 
is  a  strange  thing.  As  a  tabu  place,  no  one  has 
been  allowed  to  come  here;  it  is  for  us  and  our 


2o8  LEGENDS  OF  HONOLULU 


children  alone."  The  woman  said,  ^'We  will 
listen  again;  perhaps  we  can  understand  this 
voice." 

Soon  they  heard  the  child  call  as  before.  Kapa- 
lama  said:  ^^That  is  a  voice  from  the  house  of  our 
child.    We  must  go  there." 

She  ran  to  the  house,  lifted  the  mat  door,  and 
looked  in.  When  she  saw  a  beautiful  and  strong 
girl  lying  on  the  floor  she  was  overcome  with  sur- 
prise, and  staggered  back  and  fell  to  the  ground 
as  if  dead.  Honouliuli  ran  to  her,  rubbed  her 
body,  poured  water  on  her  head  and  brought  her 
back  to  life.  He  anxiously  asked  about  her 
trouble.  She  said:  When  we  heard  that  voice, 
I  went  to  the  door  of  the  house  and  looked  in. 
There  lay  our  grandchild  with  a  wonderfully 
beautiful  human  body.  It  was  her  voice  calling 
us.  When  I  saw  her  I  fell  dying  with  great  sur- 
prise." 

They  went  to  the  girl's  house  and  saw  her  in 
her  new  body,  wearing  a  beautiful  green  and 
yellow  feather  lei,  or  garland.  The  grandmother 
gave  her  a  colored  pa-u,  or  skirt,  and  tied  it 
around  her. 

Thus  Lepe-a-moa  came  into  her  two  bodies  and 
received  her  gift  of  magic  powers.  She  was  ex- 
ceedingly beautiful  as  a  girl,  so  beautiful  that 
her  glory  shone  out  from  her  body  like  radiating 
fire,  filling  the  house  and  passing  through  into 


LEPE-A-MOA  209 

the  mist  around,  shining  in  that  mist  in  splendid 
rainbow  colors. 

In  almost  all  Hawaiian  folk-lore  and  even  in 
history,  down  to  the  last  ruler  of  the  islands,  a 
divinely  given  rainbow  was  supposed  to  be  arched 
from  time  to  time  over  those  of  high-chief  birth. 
The  older  legends  speak  of  this  rainbow  over  a 
chief  as  if  it  were  made  by  the  shining  out  of  col- 
ors from  the  body  of  the  chief  himself.  A  child 
born  with  divine  and  human  or  miraculous  power 
in  the  family  of  a  high  chief  would  almost  inva- 
riably have  its  birth  attended  by  thunder,  light- 
ning, storm,  and  brilliant  rainbows  around  its 
birthplace.  These  rainbows  would  usually  fol- 
low the  child  wherever  it  went,  resting  over  any 
place  where  it  stopped.  Sometimes  the  glory  of 
the  royal  blood  in  a  child  would  be  so  great  that 
it  would  shine  through  the  thatch  of  a  house  like 
a  blazing  fire,  flashing  out  in  the  darkness  like 
devouring  flames,  or,  if  the  child  was  in  the  sea, 
the  glory  shone  into  the  spray  until  rainbows 
danced  above. 

Some  legends  ascribe  to  the  sorcerers  of  ancient 
time  the  power  of  telling  the  difference  between 
the  colors  radiating  from  members  of  different 
royal  families.  The  sorcerer-priest  would  per- 
haps see  a  canoe  far  out  on  the  ocean  with  a 
small  mass  of  color  above  it,  and  would  name 
the  person  in  the  canoe  and  the  family  of  chiefs 


2IO  LEGENDS  OF  HONOLULU 


from  which  he  was  coining.  It  is  even  repre- 
sented that  it  was  possible  to  discern  these 
rainbows  of  royal  blood  from  island  to  island 
and  know  where  the  person  was  at  that  time 
staying.  Lono-o-pua-kau  was  the  god  who  had 
charge  of  these  signs  of  a  chief's  presence. 

Lepe-a-moa's  beauty  was  so  full  of  shining 
power  that  her  colors  rested  in  the  air  around 
her  and  attended  her  wherever  she  went.  Her 
rainbow  was  over  her  house  when  she  was  in  it, 
or  it  was  over  the  pool  when  she  was  bathing, 
or  even  over  her  when  she  went  down  to  the 
beach. 

One  day  she  said  to  her  grandparents,  "I 
want  another  kind  of  food,  and  am  going  down 
to  the  sea  for  fish  and  moss.''  In  her  chicken 
body  she  ate  the  potato  food  provided,  but  she 
desired  the  food  of  her  friends  when  in  her 
human  form.  Joyously  she  went  down  to  the 
shore  and  saw  the  surf  waves  of  Malama  rolling 
in.  Nearer  her  own  home  a  fine  sand  beach  wel- 
comed the  surf  waves  of  Kapalama.  She  chanted 
as  she  saw  this  white  surf:  ^^My  love,  the  first 
surf.    I  ride  on  these  white  waves." 

As  she  rested  on  the  crest  of  a  surf  wave 
sweeping  toward  the  beach  she  saw  a  squid 
rising  up  and  tossing  out  its  long  arms  to  catch 
her.  She  laughed  and  caught  it  in  her  hand, 
saying,  '*One  squid,  the  first,  for  the  gods." 


LEPE-A-MOA 


211 


This  she  took  to  the  beach  and  put  in  a  fish- 
basket  she  had  left  on  the  sand  with  her  skirt 
and  lei.  Again  she  went  out,  and  saw  two 
squid  rising  to  meet  her.  This  time  she  sang, 
''Here  are  two  squid  for  the  grandparents," 
which  she  caught  and  put  in  her  basket.  On 
going  out  again  she  saw  and  caught  another 
floating  on  the  wave  with  her.  This  she  took, 
exclaiming,  ''For  me;  this  squid  is  mine." 

The  grandparents  rejoiced  when  they  saw  the 
excellent  food  provided  them.  Again  and  again 
she  went  to  the  sea,  catching  fish  and  gathering 
sweet  moss  from  the  reef.  Thus  the  days  of  her 
childhood  passed.  Her  grandfather  gave  his 
name,  Honouliuli,  to  a  land  district  west  of 
Honolulu,  while  Kapalama  gave  hers  to  the 
place  where  they  lived.  The  bird-child's  parents 
still  dwelt  in  their  forest  home  on  Kauai,  hidden 
from  their  enemy  Akua-pehu-ale. 

Kauilani  and  Akua-pehu-ale. 

After  a  time  Lepe-a-moa's  mother  gave  birth 
to  a  fine  boy,  who  was  named  Kauilani.  He 
was  born  in  the  forest  by  the  water-springs 
Kawaikini.  On  the  day  of  his  birth  a  great 
storm  swept  over  the  land.  Rain  fell  in  tor- 
rents and  swept  in  red  streams  down  the  val- 
leys, thunder  rolled,  lightning  flashed,  earth- 


212  LEGENDS  OF  HONOLULU 


quakes  shook  the  land,  and  rainbows  arched  his 
birthplace.  This  time,  since  a  boy  was  born,  he 
belonged  to  the  family  of  the  father.  His  grand- 
parents were  Lau-ka-ie-ie  and  Kani-a-ula. 

They  took  the  child  and  bathed  him  in  a  won- 
derful fountain  called  Wai-ui  (Water  of  strength), 
which  had  the  power  of  conferring  rapid  growth, 
great  strength,  and  remarkable  beauty  upon 
those  who  bathed  therein.  The  child  was  taken 
frequently  to  this  fountain,  so  that  he  grew  rap- 
idly and  was  soon  a  man  with  only  the  years  of 
a  boy.  The  two  old  people  were  kupuas  having 
very  great  powers.  They  could  appear  as  human 
beings  or  could  assume  wind  bodies  and  fly  Hke 
the  wind  from  place  to  place.  They  could  not 
give  the  boy  a  double  body,  but  they  could  give 
him  supernatural  powers  with  his  name  Kaui- 
lani  (The  divine  athlete).  They  bound  around 
him  their  marvellous  malo,  or  sash,  called  Paihiku. 

When  Keahua,  the  father,  saw  the  boy,  he 
said:  ^^How  is  it  that  you  have  grown  so  fast 
and  become  a  man  so  soon?  Life  is  with  you. 
Perhaps  now  you  can  help  me.  A  quarrelling 
friend  sought  war  with  me  a  long  time  ago  and 
came  near  killing  me;  that  is  why  we  dwell  in 
this  mountain  forest  beyond  his  reach.  Maybe 
you  and  my  servants  can  destroy  this  enemy," 
telling  him  also  the  character  and  dwelling-place 
of  Akua-pehu-ale. 


LEPE-A-MOA 


213 


Kauilani  said  to  his  father,  ''If  you  adopt  my 
plan,  perhaps  we  may  kill  this  Akua-pehu-ale.'' 
The  father  agreed  and  asked  what  steps  should 
be  taken.  He  was  then  told  to  send  his  servants 
up  into  the  mountain  to  cut  down  ahakea-trees 
and  shape  them  into  planks,  then  carry  some  of 
the  sticks  to  the  foot  of  the  precipice  near  their 
home,  and  set  them  in  the  ground;  the  others 
were  to  be  taken  to  the  sea  and  there  set  up  as 
stakes  close  together. 

That  night  was  made  very  dark  by  the  sor- 
cery of  the  young  chief.  All  the  people  slept 
soundly.  At  midnight  Kauilani  went  out  into 
the  darkness  and  called  thus  to  his  gods: 

''O  mountain!  O  sea!  O  South!  O  North! 
O  all  ye  gods!  Come  to  our  aid!  Inland  at  the 
foot  of  the  pali  is  the  ahakea;  by  the  sea  stands 
the  ahakea,  there  by  the  beach  of  Hina.  Mul- 
tiply them  with  the  wauke  at  the  foot  of  the 
pali  of  Halelea  and  by  the  shore  of  Wailua. 
Bananas  are  ready  for  us  this  night.  The 
bread-fruit  and  the  sugar-cane  are  ours,  O  ye 
gods!" 

Repeating  this  incantation,  he  went  into  his 
house  and  slept.  In  the  morning  the  high  chief, 
Keahua,  went  out  and  looked,  and  behold!  the 
sticks  planted  below  the  precipice  had  taken  root 
and  sent  out  branches  and  intertwined  until  it 
spread  an  almost  impenetrable  thicket.  There 


214  LEGENDS  OF  HONOLULU 


were  also  many  groups  of  wauke-trees  which  had 
sprung  up  in  the  night.  He  called  his  wife, 
saying,  While  we  slept,  this  wonderful  thing  has 
transpired.'' 

Kauilani  came  out  and  asked  his  father  to 
call  all  the  people  and  have  them  go  out  and 
cut  the  bark  from  the  wauke-trees,  beat  it  into 
kapa,  and  spread  it  out  to  dry.  This  was 
quickly  done,  and  two  large  houses  also  built 
and  finished  the  same  day.  A  tabu  of  silence 
was  claimed  for  the  night  while  he  again  peti- 
tioned the  gods. 

Soon  deep  darkness  rested  on  the  land,  and 
all  the  people  fell  asleep,  for  they  were  very 
tired.  Kauilani  only  remained  awake  at  his  in- 
cantations, listening  to  the  rapid  work  of  the 
gods  in  cutting  trees,  carving  images,  and  filling 
the  houses  with  them. 

Awaking  the  next  day,  the  chief  and  his  people 
went  to  the  houses  and  saw  they  were  filled  to 
overflowing  with  images,  and  covering  the  plat- 
forms and  fences  around  the  houses. 

Kauilani  said  to  his  father,  ^^Let  the  men  go 
up  to  a  high  hill  inland  and  burn  the  dry  wood 
and  brush  to  attract  the  attention  of  your 
enemy  while  we  prepare  our  battle." 

Akua-pehu-ale  was  sporting  in  the  sea  when  he 
saw  the  smoke  rising  from  the  hills  and  mingling 
with  the  clouds.    He  said:  ^^That  is  something 


LEPE-A-MOA  215 

different  from  a  cloud,  and  must  be  smoke  from 
a  fire  made  by  some  man.  What  man  has  es- 
caped my  eyes?  I  will  go  and  see,  and  when  I 
find  him  he  shall  be  food  for  me."  Then  he 
came  to  the  beach,  and  his  magic  body  flew  to 
the  lands  below  Kawaikini. 

All  the  people  had  been  concealed  by  Kaui- 
lani,  who  alone  remained  to  face  the  sea-monster. 
He  stood  in  the  doorway  of  one  of  the  two  large 
houses,  with  an  image  on  each  side,  for  which  he 
had  made  eyes  looking  like  those  of  a  man. 

The  god  came  up,  and,  fixing  his  eyes  on  the 
young  chief,  said:  Why  are  you  hiding  here? 
You  have  escaped  in  the  past,  but  now  you  shall 
become  my  food."  He  opened  his  mouth  wide, 
one  jaw  rising  up  like  a  precipice,  the  other 
resting  on  the  ground,  his  double-pointed  tongue 
playing  swiftly  and  leaping  to  swallow  the  chief 
and  the  images  by  his  side. 

Kauilani  said  sternly,  Return  to  your  place 
to-day,  and  you  shall  see  my  steps  toward  your 
place  to-morrow  for  battle." 

The  god  hesitated,  and  then  said:  Sweet  is 
the  fatness  of  this  place.  Your  bones  are  soft, 
your  skin  is  shining.  The  glory  of  your  body 
this  day  shall  cease." 

The  chief,  without  making  any  motion,  re- 
plied: ''  Wait  a  little;  perhaps  this  means  work 
for  us  two.    This  is  my  place.    If  I  strike  you, 


2i6  LEGENDS  OF  HONOLULU 


you  may  be  my  food,  and  the  pieces  of  your 
body  and  your  lands  and  property  may  fall  to 
me  like  raindrops.  It  may  be  best  that  you 
should  die,  for  you  are  very  old,  your  eyelids 
hang  down,  and  your  skin  is  dry  like  that  of  an 
unihipili  god  [a  god  of  skin  and  bones].  But  I 
am  young.  This  is  not  the  day  for  our  fight. 
To-morrow  we  can  have  our  contest.  Return  to 
your  sea  beach;  to-morrow  I  will  go  down." 

The  god  thought  a  moment,  and,  knowing 
that  the  word  of  a  chief  was  pledged  for  a  battle, 
decided  that  he  would  return  to  a  better  place 
for  a  victory,  so  turned  and  went  back  to  the 
shore. 

The  young  chief  at  once  called  his  father  and 
the  people,  and  said:  '^To-morrow  I  am  going 
down  to  fight  with  our  enemy.  Perhaps  he  will 
kill  me;  if  so,  glorious  will  be  my  death  for  you; 
but  I  would  ask  you  to  command  the  people 
to  eat  until  satisfied,  lest  they  be  exhausted  in 
the  battle  to-morrow;  then  let  them  sleep.'' 

He  laid  out  his  plan  of  battle  and  defence. 
His  mother  and  the  grandparents  who  had  cared 
for  him,  with  a  number  of  the  people,  were  to 
fight  protected  by  the  growth  of  trees  at  the 
foot  of  the  pali,  and  were  to  turn  the  god  and 
his  people  toward  the  houses  filled  with  the 
wooden  gods  made  by  the  aumakuas  (the  ghost 
gods). 


LEPE-A'MOA 


217 


While  all  slept,  Kauilani  went  out  into  the 
darkness  and  prayed  to  the  thousands  of  the 
multitude  of  gods  to  work  and  establish  his 
power  from  dawn  until  night. 

In  the  morning  he  girded  around  him  his  sash 
of  magic  power  and  made  ready  to  go  down. 
His  father  canie  to  him  with  a  polished  spear,  its 
end  shaped  to  a  sharp  edge,  and  set  it  up  be- 
tween them,  saying:  "This  spear  is  an  ancestor 
of  yours.  It  has  miraculous  power  and  can  tell 
you  what  to  do.  Its  name  is  Koa-wi  Koa-wa. 
It  now  belongs  to  you  to  care  for  you  and  fight 
for  you."  The  young  chief  gratefully  took  the 
spear  and  then  said  to  his  father:  "Your  part  is 
to  be  watchman  in  the  battle  to-day.  If  the 
smoke  of  the  conflict  rises  to  the  sky  and  then 
sweeps  seaward  and  at  last  comes  before  you, 
you  may  know  that  I  am  dead;  but  if  the  smoke 
rises  to  the  foot  of  the  precipice  and  passes 
along  to  the  great  houses,  you  may  know  that 
the  enemy  is  slain.'' 

Then  Kauilani  took  his  spear  and  went  down 
to  the  open  field  near  the  shore,  talking  all  the 
way  to  it  and  to  the  gods.  When  he  came  to 
the  seashore,  he  saw  the  god  rising  up  like  a 
mighty  dragon,  roaring  and  making  a  noise  like 
reverberating  thunder.  As  he  rushed  upon  the 
chief,  there  was  the  sound  as  of  great  surf -waves 
beating  on  the  beach.   The  sand  and  soil  of  the 


2i8  LEGENDS  OF  HONOLULU 


battlefield  was  tossed  up  in  great  clouds.  The 
god  fought  in  his  animal  body,  which  was  that 
of  a  great,  swollen  sea-monster. 

Kauilani  whirled  his  sharp-edged  spear  with 
swift  bird's-wing  movement,  chanting  mean- 
while: "O  Koa-wi  Koa-wa,  strike!  Strike  for 
the  lives  of  us  two!  Strike!"  The  power  of  his 
magic  girdle  strengthened  his  arms,  and  the  spear 
was  ready  to  act  in  harmony  with  every  thought 
of  its  chief.  It  struck  the  open  mouth  of  that 
god,  and  faced  it  toward  the  precipice  and  thick 
trees.  Backward  it  was  forced  by  the  swift 
strokes  of  the  spear.  When  a  rush  was  made, 
the  chief  leaped  toward  the  pali,  and  thus  the 
god  was  driven  and  lured  away  from  his 
familiar  surroundings.  He  became  tangled  in  the 
thickets,  and  was  harassed  by  the  attacks  of 
Kauilani's  friends. 

At  last  his  face  was  turned  toward  the  houses 
filled  with  gods.  The  power  which  all  the  ghost 
gods  had  placed  in  the  images  of  wood  was  now 
descending  upon  Akua-pehu-ale,  and  he  began  to 
grow  weak  rapidly.  He  felt  the  loss  of  strength, 
and  turned  to  make  a  desperate  rush  upon  the 
young  chief. 

Kauilani  struck  him  a  heavy  blow,  and  the 
spear  leaped  again  and  again  upon  him,  till  he 
rolled  into  a  mountain  stream  at  a  place  called 
Kapaa,  out  of  which  he  crawled  almost  drowned. 


LEPE'-A-MOA 


219 


Then  he  was  driven  along  even  to  the  image 
houses,  where  a  fierce  battle  took  place,  in  which 
the  wooden  images  took  part,  many  of  them 
being  torn  to  pieces  by  the  teeth  of  Akua-pehu- 
ale. 

Some  legends  say  that  Kauilani's  ancestress, 
Ke-ao-lewa,  who  had  watched  over  his  sister,  the 
bird-child,  Lepe-a-moa,  had  come  from  her  home 
in  the  clouds  to  aid  in  the  defeat  of  Akua- 
pehu-ale. 

All  forces  uniting  drove  their  enemy  into  a 
great,  mysterious  cloud  of  mana,  or  miraculous 
power,  and  he  fell  dead  under  a  final  blow  of 
the  cutting  spear  Koa-wi  Koa-wa.  Then  Kau- 
ilani  and  his  warriors  rolled  the  dead  body  into 
one  of  the  large  houses.  There  he  offered  a 
chant  of  worship  and  of  sacrifice,  consecrating  it 
as  an  offering  to  all  the  gods  who  had  aided  him 
in  his  battle. 

When  this  ceremony  was  over  he  set  fire  to 
the  houses  and  burned  the  body  of  Akua-pehu-ale 
and  all  the  wooden  images  which  remained  after 
the  conflict,  the  smoke  of  which  rose  up  and 
swept  along  the  foot  of  the  precipice. 

The  father  saw  this,  and  told  his  people  that 
the  young  chief  had  killed  their  enemy,  so  with 
great  rejoicing  they  prepared  a  feast  for  the  vic- 
torious chief  and  his  helpers. 

Kauilani  went  with  his  parents  and  grand- 


220  LEGENDS  OF  HONOLULU 


parents  down  to  the  shore  and  took  possession 
of  all  that  part  of  the  island  around  Wailna, 
comprising  large  fish-ponds,  and  taro  and  sweet- 
potato  lands,  held  by  the  servants  of  the  van- 
quished god.  These  he  placed  under  the  charge 
of  his  father's  own  faithful  chiefs,  and  made  his 
father  once  more  king  over  the  lands  from  which 
he  had  been  driven. 

Kauilani  finds  his  Sister  Lepe-a-moa 

For  some  time  after  the  famous  battle  with 
the  evil  god,  Kauilani  aided  his  parents  in  estab- 
lishing a  firm  and  peaceful  government,  after 
which  he  became  restless  and  wanted  new  ex- 
periences. 

One  day  he  asked  his  mother  if  he  was  the 
only  child  she  had.  She  told  him  the  story  of 
his  sister,  who  had  been  born  in  an  egg,  and  had 
become  a  very  beautiful  young  woman.  They 
had  never  seen  her,  because  she  had  been  taken 
to  Oahu  by  her  grandparents  and  there  brought 
up. 

Kauilani  said,  ''I  am  going  to  Oahu  to  find 
her.'' 

His  mother  said:  "Yes,  that  is  right.  I  will 
tell  you  about  my  people  and  their  lands." 
So  she  told  him  about  his  ancestors,  his  grand- 
parents and  their  rich  lands  around  the  Nuuanu 


LEPE'A-MOA 


221 


stream  and  its  bordering  plains;  also  of  the 
stopping-places  as  he  should  cross  the  island  to 
Kapalama,  his  grandmother,  where  he  would 
find  his  sister  under  a  rainbow  having  certain 
strong  shades  of  color. 

The  parents  prepared  a  red  feather  cloak  for 
him  to  wear  with  his  fine  magic  sash.  These  he 
put  on,  and,  taking  his  ancestral  spear,  went 
down  to  the  sea.  Laying  his  spear  on  the 
water,  he  leaped  upon  it,  when  it  dashed  like 
a  great  fish  through  the  water;  leaping  from 
wave  to  wave,  it  swept  over  the  sea  like  a  malolo 
(flying-fish),  and  landed  him  on  the  Oahu  beach 
among  the  sand-dunes  of  Waianae. 

Taking  up  his  spear  he  started  toward  the 
sunrise  side  of  the  island,  calling  upon  it  as  he 
went  along  to  direct  his  path  to  Kapalama. 
Then  he  threw  the  spear  as  if  it  were  a  dart  in 
the  game  of  pahee,  but  instead  of  sliding  and 
skipping  along  the  ground  it  leaped  into  the  air, 
and,  like  a  bird  floating  on  its  wings,  went  along 
before  the  young  chief. 

Once  it  flew  fast  and  far  ahead  of  him  to  a  place 
where  two  women  were  working,  and  fell  at 
their  feet.  They  saw  the  beautiful  spear,  won- 
derfully polished,  and  picked  it  up,  and  quickly 
found  a  hiding-place  wherein  they  concealed  it. 
Covering  up  the  deep  furrow  it  had  made  in 
the  ground  where  it  fell  and  looking  around 


222  LEGENDS  OF  HONOLULU 


without  seeing  any  one,  they  resumed  their 
work. 

Soon  Kauilani  came  to  the  place  where  they 
were,  and,  greeting  them,  asked  pleasantly, 
"When  did  you  see  my  travelling  companion 
who  passed  this  way?"  They  were  a  little  con- 
fused, yet  said  they  had  not  seen  any  one. 

Then  he  asked  them  plainly  if  a  spear  had 
passed  them,  and  again  they  denied  all  knowl- 
edge of  anything  coming  near.  Kauilani  said, 
"Have  you  not  concealed  my  friend,  my  spear?" 

They  replied:  "No.  We  have  not  had  any- 
thing to  do  with  any  spear." 

The  chief  softly  called,  "E  Koa-wi!  E  Koa-wa! 
E!"  The  spear  replied  in  a  small,  sharp  voice, 
"E-o-e-o!"  and  leaped  out  from  its  hiding-place, 
knocking  the  women  over  into  the  stream  near 
which  they  had  been  working. 

Taking  the  spear,  he  went  down  to  the  seashore, 
scolding  it  on  the  way  for  making  sport  of  him, 
and  threatened  to  break  it  if  anything  else  went 
wrong.  The  spear  said:  "You  must  not  injure 
me,  your  ancestor,  or  all  your  visit  will  result  in 
failure.  But  if  you  lay  me  down  on  the  beach 
I  will  take  you  to  the  place  where  you  can  find 
your  sister." 

The  chief  said,  "How  shall  I  know  you  are 
not  deceiving  me?" 

The  spear  replied,  "Sit  down  on  me  and  in  a 


LEPE-A-MOA 


223 


little  while  we  shall  be  at  a  place  where  you  can 
see  her/'  Then  it  carried  the  complaining  chief 
to  the  beach  of  Kou.  There  it  lay  on  the 
ground  and  said:  "You  see  a  tree,  a  wiliwili- 
tree,  standing  alone  near  the  sea  and  looking 
out  over  the  waters?  Go  you  to  that  tree  and 
climb  it  and  look  along  the  beach  until  you  see  a 
rainbow  rising  over  the  waves.  Under  that 
rainbow  you  will  see  a  girl  catching  squid  and 
shellfish  and  gathering  sea-moss.  She  is  doing 
this  for  her  old  people.    She  is  your  sister." 

The  chief  said,  "I  will  go  and  see,  but  if  no 
one  is  there  I  will  punish  you  for  deceiving  me, 
and  break  you  into  little  pieces." 

He  went  to  the  tree,  climbed  to  the  top  branches 
and  looked  along  the  beach  as  the  spear  had 
directed.  He  saw  a  very  strange  thing  out 
over  the  water:  red  mist  and  bloody  rainclouds 
moving  back  and  forth  over  the  dark-blue  waves, 
extending  far  out  toward  the  foot  of  the  sky 
and  also  covering  the  place  where  he  was  to  see 
the  girl.  He  called  down  to  the  spear  that 
he  could  not  see  any  rainbow  or  any  girl. 

The  spear  replied:  "Everything  is  changing 
rapidly  on  the  face  of  the  sea.    Look  again." 

He  watched  the  whirling  mist  and  rain,  and  as 
it  moved  slowly  he  saw  an  immense  bird  with 
many  red  feathers  on  its  body  and  wings.  When 
it  flew  up  from  the  sea  it  hid  the  light  from  the 


224  LEGENDS  OF  HONOLULU 


sun  and  cast  a  dark  shadow  over  all  that  beach. 
He  called  to  the  spear,  "What  is  this  great  bird 
flying  over  the  ocean?" 

The  spear  replied:  "That  is  one  of  your 
ancestors,  a  kupua.  She  has  a  double  body, 
sometimes  appearing  as  a  bird  and  sometimes  in 
human  form.  Her  name  is  Ka-iwa-ka-la-meha. 
She  has  dwelling-places  in  all  the  islands,  and 
even  in  Kahiki.  She  has  come  to  your  sister, 
Lepe-a-moa,  over  the  seas  of  the  gods  Ka-ne 
and  Kanaloa." 

Kauilani  watched  the  great  bird  as  it  rose 
from  the  sea  and  flew  in  mighty  circles  around  the 
heavens,  rising  higher  and  higher  until  it  was 
lost  in  the  sky. 

Soon  the  atmosphere  began  to  clear,  and  he 
saw  the  rainbow  and  the  girl  in  the  far  distance. 
He  came  down  and  told  the  spear  that  all  its 
words  were  true.  The  spear  again  asked  the 
young  chief  to  sit  on  it.  He  did  so,  and  was 
carried  rapidly  to  the  cluster  of  houses  where 
Kapalama  was  living  with  her  husband  and 
grandchild. 

That  same  day,  after  Lepe-a-moa  had  taken 
her  basket  and  gone  to  the  shore,  Kapalama 
looked  along  the  road  toward  the  sunset  and  saw  a 
small  cloud  hastening  along  the  way.  Watching 
it  carefully,  she  saw  a  rainbow  in  the  cloud  and 
called  to  her  husband:  "O  Honouliuli,  this  is  a 


LEPE-A-MOA 


225 


very  strange  thing,  but  from  the  rainbow  in  the 
cloud  I  know  that  our  grandchild  from  Kauai 
is  coming  to  this  place.  You  must  quickly  fire 
the  oven  and  prepare  food  for  this  our  young 
grandchild." 

He  made  the  oven  ready,  and  soon  had  chicken, 
fish,  and  sweet-potatoes  cooking  for  their  visitor. 

When  Kauilani  came  to  his  grandparents  they 
all  wailed  over  each  other,  according  to  the 
ancient  custom  of  the  Hawaiians.  When  the 
greeting  was  finished  he  went  into  the  house  set 
apart  for  men  as  their  eating-place,  into  which 
women  were  not  allowed  to  enter,  and  there  ate 
his  food.  After  this  he  went  outside  and  lay 
down  on  a  mat  and  talked  with  his  grandmother. 

She  praised  him  for  the  great  victory  won  with 
his  spear  against  his  father's  enemy,  and  then 
asked  why  he  had  come  to  Oahu. 

He  said,  '^I  have  come  to  see  my  sister  in  her 
double  nature." 

She  replied:  "That  is  right.  I  will  take  you 
to  her  house.  There  you  must  make  a  hollow 
place  and  hide  under  the  mats  and  not  let  her 
see  or  hear  you,  lest  you  die.  But  when  she  falls 
asleep  you  must  catch  her  and  hold  her  fast  until 
she  accepts  you  as  her  brother.  I  will  utter 
my  chants  and  prayers  for  your  success."  So 
he  hid  himself  in  the  girl's  house  and  kept  very 
quiet. 


226  LEGENDS  OF  HONOLULU 


Meanwhile  Lepe-a-moa,  who  was  through  fish- 
ing, picked  up  her  basket  and  started  toward  her 
home.  She  saw  a  rainbow  resting  over  their 
houses  and  thought  some  strange  chief  had 
come.  She  rejoiced  and  determined  that  the 
chief  should  play  her  favorite  game  konane, 
a  game  resembling  checkers.  When  she  came 
to  the  houses  she  asked  her  grandmother  for  the 
strange  chief,  saying  she  saw  the  footsteps  of 
some  man,  perhaps  now  concealed  by  the  grand- 
mother. 

Kapalama  denied  that  any  one  had  come.  So 
the  girl  went  into  her  house,  laid  aside  her  human 
body,  and  assumed  that  of  many  kinds  of  birds. 
Kapalama  broke  cooked  sweet-potatoes  and  fed 
the  pieces  to  this  bird-body.  Having  eaten  all 
she  wished,  Lepe-a-moa  went  into  her  house  and 
lay  down  on  her  mats  and  fell  asleep. 

When  deep  sleep  was  on  her  the  young  chief 
leaped  upon  her,  caught  her  in  his  arms,  and 
held  her  fast.  Jumping  up,  she  dashed  out  of 
the  house,  carrying  him  with  her.  She  flew  up 
into  the  sky,  but  he  still  clung  to  her.  The 
magic  power  of  that  spear  helped  him  to  hold 
fast  and  made  the  bird  fly  slowly. 

As  she  heard  her  grandmother  chanting  about 
herself  and  her  brother,  the  young  chief  of 
Kauai,  her  anger  modified,  and  she  asked  the 
stranger,  "Who  are  you,  and  from  whence  have 


LEPE-A-MOA 


227 


you  come?"  He  said,  "I  am  from  Kauai,  and 
I  am  Kauilani,  your  younger  brother." 

Then  she  began  to  love  him,  and  flew  back  to 
her  grandparents,  who  welcomed  them  with 
great  rejoicing. 

For  many  days  the  young  people  and  their 
grandparents  dwelt  happily  together.    In  later 
years  the  young  chief  and  his  sister  saved  King 
Kakuhihewa  in  a  remarkable  V 
manner.    As  a  result,  the  king  ^s^jjp^y^?^ 
gave  his  favorite  daughter  to  J^^'-J'^J''''^ 
Kauilani  as  his  wife,  and  Lepe- 
a-moa  cared  for  their  children.  ^^^^^^""^^^ 

The  Battle  of  the  Kupuas 

This  part  of  the  legend  of  Lepe-a-moa  be- 
longs to  Waikiki  and  to  Palama,  a  district  near 
the  centre  of  the  Chinatown  of  the  present 
Honolulu.  It  is  also  one  of  the  ancient  long 
stories  handed  down  from  generation  to  genera- 
tion among  the  Hawaiians.  It  came  from  the 
days  of  Kakuhihewa,  who  was  the  King  Arthur 
of  Oahu  traditions  and  whose  chiefs  were  "the 
Knights  of  the  Round  Table"  after  whom  most  of 
the  noted  localities  of  Oahu  were  named.  How- 
ever, this  goes  back  into  the  misty  past  only 
about  four  hundred  years. 

A  boy  and  a  girl  were  born  on  the  island  of 
Kauai,  both  possessing  miraculous  powers.  The 


228  LEGENDS  OF  HONOLULU 


girl,  Lepe-a-moa,  was  taken  as  soon  as  born  to 
Palama,  and  there  brought  up  by  her  grand- 
parents. The  boy,  Kauilani,  was  reared  by 
his  parents  on  Kauai,  and  there  did  many 
wonderful  deeds,  after  which  he  came  to  Oahu 
to  visit  his  sister. 

At  birth,  Lepe-a-moa  was  only  an  egg,  which, 
under  the  care  of  the  grandparents,  developed  into 
a  very  beautiful  maiden  who  could  assume  at  will 
a  multitude  of  bird  forms.  Thus  she  was  what 
the  ancient  legends  called  kupua,  or  a  person 
having  both  human  and  animal  powers. 

The  young  chief  desired  to  visit  the  court  of 
Kakuhihewa,  who  resided  at  Waikiki,  where 
the  Moana  Hotel  and  Outrigger  Club  are  now 
located.  The  grandmother,  Kapalama,  sent  mes- 
sengers to  Ke-ao-lewa,  the  ruler  of  the  birds 
of  the  heavens,  for  new  clothing  fit  for  the  young 
chief,  and  they  returned  with  a  magnificent 
feather  sash  of  splendid  colors,  and  a  glorious 
red  feather  cloak,  shining  like  the  blossoms  of 
the  lehua-tree,  and  fringed  with  yellow  feathers 
which  were  like  golden  clouds  in  the  light  of 
the  setting  sun. 

He  bound  the  sash  over  his  shoulders  and 
around  his  body  as  a  girdle,  or  malo,  threw  the 
cloak  from  the  heavens  around  him,  took  his 
magic  spear,  Koa-wi  Koa-wa,  which  had  the  power 
of  human  speech,  and  journeyed  to  Waikiki. 


LEPE'A-MOA 


229 


At  this  time  Kakuhihewa  was  entertaining  his 
sister  and  her  husband,  Maui-nui,  who  was  king 
of  the  island  of  Maui.  According  to  custom,  the 
days  were  devoted  to  sports  and  gambling. 

Maui-nui  had  a  kupua,  a  rooster,  which  was 
one  of  the  ancestors  of  Kauilani's  family, 
but  was  very  cruel  and  destructive.  He  could 
assume  a  different  bird  form  for  each  magic 
power  he  possessed.  This,  with  his  miraculous 
human  powers,  made  him  superior  to  all  the 
roosters  which  had  ever  been  his  antagonists  in 
cock-fighting.  It  was  the  custom  of  this  king 
to  take  this  kupua  in  his  rooster  body,  with 
some  other  chickens,  and  visit  other  chiefs, 
having  many  battles  and  winning  large  amounts 
of  property,  such  as  the  best  canoes,  the  finest 
mats  and  kapas,  and  the  most  royal  feather 
cloaks,  as  well  as  the  lands  of  the  chiefs  who  had 
not  been  subject  to  him.  Sometimes,  when  all 
available  property  had  been  won,  he  would 
persuade  a  chief  to  ^^bet  his  bones.''  This 
meant  that  the  poverty-stricken  chief,  as  a 
last  resort,  would  wager  his  body  against  some 
of  the  property  lost.  If  defeated,  his  life  might 
be  taken  and  his  body  sent  to  the  most  noted 
heiau  (temple)  of  his  opponent  and  placed  on  an 
altar  as  a  human  sacrifice,  or  the  body  could  be 
burned  or  cooked  in  a  fire  oven  and  thrown  into 
the  sea. 


230  LEGENDS  OF  HONOLULU 


Kakuhihewa  and  Maui-nui  had  been  pass- 
ing many  days  in  this  sport.  When  the  Maui 
king  was  afraid  the  game  might  be  given  up, 
he  would  let  some  of  the  ordinary  chickens  fight, 
or  would  select  the  weakest  from  his  flock.  Then 
a  large  amount  of  property  might  be  returned  to 
the  original  owners,  but  he  took  care  to  lead  his 
opponents  on  until  their  pride  or  their  shame 
compelled  them  to  wager  their  very  last  resources. 

Thus  the  betting  had  gone  on  from  time  to 
time  until  the  Maui  king  had  provoked  Ka- 
kuhihewa into  betting  his  kingdom  of  Oahu 
in  an  almost  hopeless  attempt  to  win  back  all 
that  had  been  lost  before. 

The  Oahu  king  realized  that  his  brother-in- 
law  was  using  a  bird  of  magic  power,  but  his 
bets  had  been  made  and  word  given,  and  he 
did  not  know  of  any  way  in  which  he  could 
get  sufiicient  magic  to  overcome  his  antagonist. 
He  had  heard  about  Kauilani,  a  wonderfully 
powerful  young  chief  on  Kauai,  who  had 
conquered  a  god  of  the  seas  and  restored  a 
kingdom  to  his  father.  He  had  sent  messengers 
to  Kauai  to  ask  this  young  chief  to  come  to 
his  aid,  promising  as  a  reward  the  hand  of  his 
favorite  and  most  beautiful  daughter  in  mar- 
riage; but  the  days  passed  and  no  word  came 
from  Kauai.  Meanwhile  Kauilani  came  before 
Kakuhihewa  and  was  annoimced  as  a  young 


LEPE-A-MOA 


231 


chief  from  Kapalama.  No  one  thought  of 
any  connection  with  the  noted  warrior  of  Kauai. 

The  king  was  very  much  pleased  with  the 
young  chief,  and  finally  asked  him  if  he  had  seen 
his  chickens,  and  if  he  would  like  to  go  to  the 
place  where  they  were  kept. 

Kauilani  saw  the  chickens  and  sent  for 
water,  which  the  keepers  brought  to  him.  Taking 
it,  he  sprinkled  the  eyes  of  the  roosters.  None 
of  them  had  sufficient  power  to  keep  from  shut- 
ting their  eyes  when  the  water  struck  their 
heads.  Then  he  said  to  the  keeper,  "These 
birds  will  not  be  of  any  use  for  our  chief." 

Then  he  went  to  see  the  king's  tabu  rooster, 
the  one  reserved  by  the  king  for  any  last  and 
desperate  conflict.  This  he  also  tried  and  found 
wanting. 

The  keepers  then  sent  word  to  the  king  that 
a  strange  young  man  with  great  wisdom  was 
looking  at  the  chickens,  and  the  king  came  out 
and  asked  Kauilani  about  the  tests. 

The  young  chief  sprinkled  water  as  before, 
and  then  said  to  the  king,  "Perhaps  your  rooster 
has  strength  and  perhaps  he  has  no  power." 

The  king  said:  "Ah!  We  see  that  this  tabu 
rooster  has  no  strength  for  this  conflict.  He 
closes  his  eyes.  His  enemy  is  very  strong  and 
very  quick.  We  shall  be  defeated  and  belong 
to  the  king  of  Maui." 


232  LEGENDS  OF  HONOLULU 

Then  Kauilani  said,  "Perhaps  I  can  find 
a  bird  of  very  great  powers  who  can  save  us/' 

The  king  said:  "If  you  defeat  Ke-au-hele- 
moa,  the  magic  rooster  of  the  king  of  Maui,  you 
shall  become  my  son.  My  daughter  shall  be 
your  wife." 

Kauilani  requested  the  king  to  have  the 
place  closed  where  the  chickens  were  kept,  so 
that  no  spy  could  watch  them.  He  told  the 
king  he  had  a  kupua  chicken  still  in  an  egg, 
which  would  kill  the  great  bird  of  the  king  of 
Maui,  but  that  before  the  time  came  for  the  festi- 
val in  which  the  cock-fighting  occurred  his 
chicken  would  be  hatched  and  have  power  to 
save  the  king  and  his  kingdom.  The  king  was 
filled  with  delight,  and  took  the  handsome  young 
chief  at  once  to  his  house  and  sent  for  his 
daughter. 

He  said  to  her:  "I  have  set  you  free  from  the 
tabu  which  I  placed  upon  you  as  the  promised 
wife  of  the  chief  of  Kauai.  It  is  better  that 
you  should  take  this  young  chief  as  your 
husband." 

So  they  were  married  and  lived  together  a  few 
days.  Then  the  young  chief  told  the  king  he 
must  go  at  once  to  obtain  the  chicken  egg.  He 
told  his  wife  not  to  be  jealous  about  anything 
she  might  hear  among  the  people,  and  not  to  be 
angry  in  any  way  whatever  at  the  time  of  his 


LEPE-A-MOA 


233 


return,  or  he  would  not  continue  to  have  her  as 
his  wife. 

He  went  back  to  his  sister,  Lepe-a-moa.  She 
saw  him,  and  leaped  to  meet  him,  calling: 
"Come!  Come!  Come!  I  have  waited  and 
waited  for  you." 

He  told  her  all  about  his  visit  and  the  great 
need  of  the  king,  saying,  "I  have  come  back  for 
only  this  day  and  for  your  help." 

Then  they  went  to  the  bathing-pool,  and  were 
swimming,  diving  and  bathing  when  they  heard 
the  sweet  voice  of  the  mischievous  elepaio  bird 
over  them,  around  them,  and  at  last  from  the 
bank  of  the  pool,  calling  out:  "Ono  ka  ia!  Ono 
ka  ia!"  ("The  fish  is  sweet!  The  fish  is 
sweet!")  This  bird  was  also  Lea,  the  goddess  of 
canoe-cutters. 

Kauilani  called  to  her:  "Why  do  you  not 
get  young  fish  in  the  ocean?  Is  this  the  only 
place  for  sweet  fish?" 

Then  the  elepaio  told  the  brother  and  sister 
about  the  great  rooster  belonging  to  the  king  of 
Maui,  its  miraculous  power,  and  its  name,  "Ke- 
au-hele-moa,"  and  then  said: 

"You  two  go  to  the  place  of  the  fight.  Take 
great  care  of  your  sister.  Put  her  in  a  lei  gar- 
land around  your  neck.  You  will  see  the  ap- 
pearance of  that  rooster  of  the  king  of  Maui: 
very  tall;  black,  white  and  red  feathers;  only 


234  LEGENDS  OF  HONOLULU 


one  tail-feather.  If  he  sees  his  grandchild  before 
the  fight  she  will  not  escape,  but  if  you  keep  her 
hidden  until  she  goes  out  for  battle  he  will  be 
destroyed." 

When  the  brother  and  sister  returned  they 
told  the  grandparents  about  Kakuhihewa's 
trouble  and  the  power  of  the  rooster  of  the  king 
of  Maui  to  assume  several  bodies.  Kauilani 
told  them  that  the  Maui  king  was  so  sure  of 
winning  that  he  had  collected  a  great  pile  of  wood 
wherewith  to  heat  an  oven  in  which  to  cook  Ka- 
kuhihewa's  body. 

The  grandmother  said:  '^That  great  bird  is 
one  of  our  own  family,  and  has  very  great  power, 
but  Lepe-a-moa  has  much  greater  power  if  you 
two  work  together.  He  must  not  see  her  until 
she  goes  out  to  fight  with  him." 

Lepe-a-moa  said  to  her  brother:  ^^This  is  bad 
for  you.  You  come  as  if  you  loved  me,  but  you 
have  taken  the  king's  daughter  for  your  wife. 
If  I  go  with  you  and  your  wife  is  angry  with 
me,  she  shall  be  set  aside  and  I  will  be  your  wife." 

Kauilani  said,  '^That  is  right." 

Lepe-a-moa  made  herself  very  beautiful  with 
a  gUstening  spotted  feather  cloak.  Her  pa-u,  or 
skirt,  was  like  fire,  flaming  and  flashing.  Kaui- 
lani told  her  she  must  go  first,  as  the  eldest  one 
of  the  family.  Thus  they  passed  in  their 
splendid  feather  dresses  down  to  Kou  (Honolulu) 


LEPE-A-MOA 


23s 


and  out  to  Pawaa,  the  people  shouting  and 
praising  the  beautiful  girl. 

As  they  came  to  Waikiki  the  noise  of  the 
people  could  be  heard  far,  far  away:  "O  the 
beautiful  girl  coming  with  the  husband  of  our 
chiefess!   O  the  beautiful  girl!'' 

The  king's  daughter  heard  the  shout  and  be- 
came very  angry.  She  ordered  the  people  to 
drive  Kauilani  and  Lepe-a-moa  away. 

But  the  servants  knew  the  reason  why  the 
young  chief  had  become  the  husband  of  the 
king's  daughter,  and  said  among  themselves: 
*'We  want  to  live.  We  must  not  drive  them 
away." 

Lepe-a-moa  said  to  her  brother,  ^^I  told  you 
that  she  would  be  angry  with  me." 

"Yes,"  said  the  brother,  'Hhat  is  true,  and 
you  shall  be  my  wife." 

They  turned  aside  from  the  royal  houses. 
The  girl  laid  aside  her  girl  body  and  put  on  her 
bird  body  in  one  of  its  smallest  forms  and  was 
concealed  in  an  egg.  The  brother  wrapped  this 
egg  in  a  corner  of  his  cloak,  put  it  around  his 
neck  and  went  to  the  place  where  the  chickens 
were  kept  and  took  one  of  the  small  houses  of 
the  keepers  as  his  own. 

That  evening,  when  a  large  calabash  of  food 
was  brought  for  the  chickens  and  set  aside,  he 
took  it  secretly,  gave  all  the  food  to  his  sister 


236  LEGENDS  OF  HONOLULU 

and  turned  the  calabash  up  as  if  it  had  been  up- 
set and  the  food  eaten  by  dogs.  The  caretakers 
were  greatly  worried  because  they  had  no  food 
that  night  for  the  chickens.  They  knew  thus 
the  chickens  would  not  have  any  strength  for 
fighting. 

When  Kakuhihewa  heard  that  his  daughter 
had  driven  her  husband  away  he  was  very  much 
troubled,  and  was  afraid  that  he  and  his  people 
would  be  destroyed,  so  he  sent  messengers  to 
look  everywhere  and  if  possible  find  the  young 
chief,  but  they  all  failed. 

At  last  one  of  the  guardians  of  the  chickens 
said,   Your  son  is  sleeping  in  one  of  our  houses.'* 

Kakuhihewa  sent  Kou,  one  of  the  highest 
officers  in  his  government,  to  go  after  Kauilani. 
This  Kou  was  the  chief  after  whom  Kou,  the 
ancient  Honolulu,  was  named.  Kou  found  the 
young  chief  sleeping,  and  aroused  him,  telling 
him  the  king  was  very  sorry  for  the  anger  of  his 
daughter,  and  asking  him  to  come  back  to  the 
king's  house  and  on  the  morrow  see  the  day  of 
death. 

Kauilani  told  Kou  to  return  and  tell  the  king 
to  prepare  everything  for  the  day  of  battle,  and 
hang  a  large  kapa  sheet  between  two  posts.  He 
pointed  out  two  roosters  which  were  to  be  taken 
first.  The  king  was  to  send  them  one  by  one  to 
fight.    When  they  were  killed  the  king  was  to 


LEPE-A-MOA 


237 


ask  for  a  time  of  rest.  "After  this  will  be  the 
time  for  my  battle."  Thus  he  taught  Kou,  who 
returned  and  told  the  king. 

The  next  morning  the  king  of  Maui  sent 
his  messenger  to  the  king  of  Oahu,  asking 
if  all  things  were  ready  for  the  battle  of  that 
day. 

The  king  of  Oahu  replied:  "Yes;  we  will 
go  to  the  place  of  death.  If  they  win,  we  die; 
but  if  we  win,  there  shall  be  no  death.  I  do  not 
know  how  to  kill  a  man  in  this  way." 

So  they  all  went  to  the  battlefield.  As  soon 
as  all  the  chiefs  and  the  people  were  assembled, 
Maui-nui,  king  of  Maui,  leaped  up  and  began 
his  boast,  proposing  the  battle  and  stating  the 
conditions,  "Death  for  the  defeated."  Ka- 
kuhihewa  quietly  answered:  "If  I  win,  I  shall 
not  kill  you.  You  have  already  prepared  for 
our  death." 

The  wife  of  the  king  of  Maui  favored  the 
terms  of  the  Oahu  ruler  to  be  applied  to  both 
sides,  but  her  husband  again  called  out  his  con- 
dition, "Death  to  the  defeated." 

Then  Kakuhihewa  stated  his  condition:  "We 
will  try  one  rooster,  and  then  another.  If 
both  of  my  roosters  are  killed,  we  will  rest 
until  time  has  been  given  to  get  another  bird 
for  me." 

This  was  agreed  to  without  any  opposition. 


238  LEGENDS  OF  HONOLULU 


The  chickens  were  quickly  freed.  The  roosters 
leaped  against  each  other  and  one  fell  dead. 
Then  the  second  battle  was  fought  and  the  sec- 
ond rooster  killed. 

While  they  were  resting,  Kauilani  went  in 
behind  that  large  kapa  sheet  which  he  had  re- 
quested. The  egg  was  wrapped  in  his  cloak, 
which  was  thrown  around  his  neck.  He  took 
out  the  egg  and  uttered  an  incantation: 

"The  chicken  comes  out  better  in  the  heat. 
Both  of  us  were  born  at  midnight. 
Dust  rises  and  is  blown  like  mist  on  a  wave. 
Pick  the  flowers  of  the  Ohai — pick  the  flowers. 
Fly!    Fly!  Fly! 

Leaping  in  the  dust  of  Kaumaea." 

The  egg  began  to  change  until  it  became  a 
full-grown  chicken. 

Kauilani  told  his  bird-sister  to  go  out  before 
the  people  thus:  "Go  all  around  the  fighting- 
place.  Go  to  the  feet  of  Maui-nui,  and  look 
upon  him;  then  go  to  the  middle  and  stand  there 
looking  into  the  face  of  your  ancestor.  He  will 
then  know  you  perhaps,  and  will  put  on  many 
kinds  of  bird  bodies.  If  he  puts  on  red,  you 
must  become  white.  You  have  more  bird 
bodies  than  he.  You  will  win.  Then  if  he 
changes  his  body  again  I  will  tell  you  what  to 
do  until  he  becomes  weary;  then  you  put  on 
your  spotted  body  and  kill  him." 


LEPE-A-MOA 


239 


The  bird  then  left  him  and  went  out  before  the 
people.  They  made  a  great  noise,  laughing  and 
crying  out :  "A  hen !  A  hen !  To  fight  the  great 
rooster!" 

But  she  was  very  beautiful  in  her  shining  coat 
of  feathers  as  she  waited  for  the  battle.  Then 
the  rooster  came  in,  and  Kauilani  saw  that  he 
did  not  recognize  his  grandchild.  Lepe-a-moa 
clucked  and  moved  her  head  and  wings  like  a 
hen  calling  to  her  young  chickens.  Ke-au-hele- 
moa  was  angry.  His  feathers  rose  as  he  came 
up  and  he  changed  their  color  into  red.  His 
antagonist  became  white. 

Then  he  struck  at  her,  leaped  at  her,  and  tried 
to  overthrow  her  with  his  wings,  but  was  not 
able  to  touch  her,  while  she  hghtly  flew  over  his 
head,  striking  his  face  and  beating  him  with 
claws  and  wings. 

Then  he  became  moa-nene  (a  goose  form), 
but  Kauilani  uttered  a  prayer  and  his  sister  be- 
came a  swift  aloe-bird,  a  small  mud-hen.  The 
battle  again  was  fought,  whirling,  striking,  leap- 
ing and  flying,  but  the  bird-girl  was  not  injured 
in  the  least,  while  the  rooster's  face  was  bleeding 
and  his  eyes  suffering  from  the  terrific  and 
swift  blows  dealt  by  Lepe-a-moa.  She  tore  him 
to  pieces,  until  the  battle  was  in  a  thick  cloud  of 
flying  feathers. 

The  people   thought  he  was  dead,  but  his 


240  LEGENDS  OF  HONOLULU 


magic  power  was  still  in  the  fragments  of  his 
body,  torn  and  thrown  up,  floating  far  up  among 
the  clouds.  He  rested  in  some  mist-clouds 
above,  and  put  on  a  body  having  the  color  of  the 
yellow  blossoms  of  the  hau-tree. 

Before  this  the  day  had  been  quiet,  but  now, 
with  the  return  of  that  rooster,  the  chill  of 
snow  and  ice  came  down  in  a  cold  mist  like  the 
snow  mists  on  the  tops  of  the  mountains.  The 
rooster  sent  this  icy,  fine  rain  in  a  stream  like  a 
flowing  river  over  Kakuhihewa  and  his  people. 

Then  Kauilani  called  to  his  sister:  "Behold 
Ke-au-hele-moa  comes  to  his  last  strength.  He 
follows  the  ice-cloud.  Can  you  make  a  way  of 
escape?''  This  call  was  in  a  spirit  voice  and 
none  of  the  people  heard. 

Lepe-a-moa  called  upon  Ke-ao-lewa  (The 
morning  cloud)  for  help,  and  a  cloud  was  let 
down  as  a  shield,  turning  off  the  cold  mist  and 
letting  it  pass  on  over  the  sea.  So  Kakuhihewa 
and  his  people  were  left  in  peace. 

Lepe-a-moa  flew  up  into  a  tall  cocoa-tree  and 
saw  her  enemy  in  the  form  of  a  manu-alala 
(great  black  bird)  coming  behind  the  mist  to 
the  battlefield.  She  flew  down  and  put  on  the 
color  of  the  pua-niu  (the  cream  color  of  a  cocoa- 
nut  blossom)  and  again  flew  like  a  whirlwind 
around  her  enemy.  Then  the  ancestor-bird 
took  his  last  body,  that  of  a  moa-a-uha. 


LEPE-A-MOA 


241 


Kauilani  called  to  his  sister  to  go  around  be- 
fore all  the  people,  putting  on  her  spotted  body, 
and  then  return,  looking  sharply  at  the  right  wing 
of  her  enemy  to  find  a  place  to  break  it,  then  fly 
against  the  right  eye  and  pick  it  out,  and  after 
that  fly  down  on  the  head  of  the  king  of  Maui, 
then  leap  to  the  last  battle,  break  the  left  wing, 
pluck  out  the  left  eye  and  tear  the  body  to  pieces. 
''Then  he  will  die.  He  cannot  make  a  new 
body  for  himself.'' 

Lepe-a-moa  flew  down  upon  the  black  bird, 
which  tried  to  strike  her  with  its  strong  wings, 
but  when  the  right  wing  was  spread  out,  showing 
its  weak  places,  she  flew  in  swiftly  and  broke 
that  wing  so  that  it  could  not  be  used.  Then 
she  leaped  against  the  head  and  caught  the  right 
eye,  destroying  it.  The  black  bird  tried  to  whirl 
around  and  around  to  strike  the  spotted  chicken, 
but  Lepe-a-moa  shook  her  wings  over  her  enemy 
and  flew  off  around  the  place  of  battle  until  she 
was  in  front  of  the  Maui  king.  Before  he  could 
think  or  make  a  move  for  self-protection  she 
dashed  into  his  hair  and  tore  it  with  her  claws 
and  flew  back  against  her  enemy.  This  polluted 
and  disgraced  Maui-nui. 

This  time  she  whirled  around  the  left  side. 
He  struck  at  her.  As  his  wing  was  spread  out 
she  flew  in  and  broke  it,  so  that  it  fell  useless  by 
his  side.    Then  she  struck  his  eye,  and  he  was 


242  LEGENDS  OF  HONOLULU 


entirely  blind.  She  dashed  against  him,  and  he 
fell  over.  She  clawed  and  picked  and  tore  his 
body  until  it  was  in  small  pieces  and  his  life  was 
destroyed. 

The  people  shouted  with  a  loud  voice:  Auwe! 
Auwe!  [Alas!  Alas!]  The  rooster  of  the  king  of 
Maui  is  dead!  Ke-au-hele-moa  is  dead!  The 
king  of  Maui  is  to  die!'' 

The  name  of  this  rooster,  it  is  said,  was  given 
to  a  place  far  up  Palolo  Valley,  near  Honolulu. 

When  the  people  shouted,  Kauilani  stood  up 
in  his  splendid  cloak  and  sash  and  cried  out: 

Aye !  Aye !  Dead  to  me — dead  to  Kauilani,  the 
child  of  Keahua  and  Kauhao!" 

His  sister  flew  to  him  and  he  took  her  and 
disappeared  in  the  confused,  moving  crowd  of 
excited  people.  Thus  they  returned  to  Ka- 
palama. 

At  that  time  Kakuhihewa  learned  who  the 
young  man  was,  and  was  glad  that  he  had  not 
treated  him  uncivilly  in  any  way  and  so  lost  his 
wonderful  aid.  He  was  very,  very  thankful  for 
his  victory  over  the  king  of  Maui. 

He  ordered  his  servants  to  find  Kauilani,  but 
they  could  not.    He  was  fully  lost. 

Wailuku,  the  wife  of  Maui-nui,  asked  Ka- 
kuhihewa what  he  intended  to  do  with  them. 

He  replied:  ^^I  will  not  kill.  I  am  for  life.  I 
do  not  know  how  to  make  a  man.    I  do  not  want 


LEPE-A-MOA 


243 


death.  If  you  had  won,  you  should  have  your 
desire.    Now  I  will  have  life  as  my  wish.'' 

Maui-nui  returned  to  his  island,  but  his  wife 
remained  with  her  brother. 

The  king  ordered  his  people  to  make  search 
everywhere  for  Kauilani.  They  went  to  Kauai, 
but  he  had  not  returned  to  his  parents.  They 
visited  Maui  and  Hawaii,  but  found  no  trace. 
For  several  months  the  search  was  prosecuted. 
Even  the  mountains,  hills,  valleys,  forests, 
jungles  and  caves  were  looked  over  as  carefully 
as  possible.  By  and  by  two  chiefs,  Kou  and 
Waikiki,  saw  the  signs  of  a  high  chief  over  Ka- 
palama's  group  of  houses,  and  went  up  to  make 
inquiries.  They  saw  Kauilani  and  told  him 
that  the  king  wanted  him  to  come  back. 

Lepe-a-moa  said:  '^You  must  reveal  yourself, 
and  you  must  go  back  to  that  wife.  Her  birth 
time  has  come." 

Kauilani  sent  the  chiefs,  Kou  and  Waikiki, 
back  to  the  king  with  the  message  that  he 
would  follow  the  next  day. 

In  the  morning  he  met  the  king,  who  said: 
*^This  year  I  have  been  near  to  death  and 
from  you  came  life,  and  you  have  been  lost, 
to  my  sorrow.  Now  my  daughter's  child  is 
near  birth;  perhaps  you  can  give  life  to  your 
child." 

Kauilani  went  to  his    wife's    home.  The 


244  LEGENDS  OF  HONOLULU 


caretakers  refused  to  let  him  give  any  aid  until 
they  had  tried  all  their  arts  and  failed. 

Then  Kauilani  sent  all  the  people  away  and 
stood  alone  by  his  wife,  uttering  his  chant  or  in- 
cantation of  life  for  the  sick  one: 

"O  Aumakuas!    Ghost  gods! 
Come  from  the  north,  the  south,  the  east,  the  west. 
Male  and  female  and  children, 
Come  for  this  cry  of  distress, 
O  all  those  who  have  power  in  the  skies! 
Come  in  this  time  of  death. 

0  all  the  household  of  Kapalama! 
Come  and  give  life. 

1  am  Kauilani, 

The  strong  child  of  Keahua  and  Kauhao. 
Life  for  the  mother  and  this  child." 

While  he  was  chanting  this  prayer  the  child 
was  born.  Lepe-a-moa  saw  that  her  brother 
was  very  busy  before  the  gods,  so  she  secretly 
took  the  child  and  hurried  to  Kapalama. 

That  day  there  were  fierce  storms,  resounding 
thunders  and  flashing  lightning,  while  the  land 
shook  with  the  throbs  of  an  earthquake.  These 
were  the  signs  usually  accompanying  the  birth 
of  any  high  chief  or  chiefess. 

Kakuhihewa  was  troubled  when  he  knew 
that  the  child  had  disappeared,  but  was  satis- 
fied when  he  learned  that  it  was  with  Kapalama 
and  Lepe-a-moa. 


LEPE-A-MOA 


245 


The  baby  was  a  girl  and  very  beautiful,  so 
Lepe-a-moa  adopted  it  as  her  own  and  gave  it 
the  name  of  Kamamo. 

Kauilani  lived  with  his  wife,  making  his  home 
all  the  rest  of  his  life  in  the  court  of  his  father-in- 
law,  Kakuhihewa. 


246  LEGENDS  OF  HONOLULU 


XXV 

KAMAPUAA  LEGENDS 
Legends  of  the  Hog-god 

SOME  of  the  most  unique  legends  of  the 
nations  have  clustered  around  imagined 
monsters.  Centaurs,  half  man  and  half  horse, 
thronged  the  dreams  of  Rome.  The  Hawaiians 
knew  nothing  about  any  animals  save  the  fish 
of  the  seas,  the  birds  of  the  forests,  and  the 
chickens,  the  dogs  and  the  pigs  around  their 
homes.  From  the  devouring  shark  the  Hawaiian 
imagination  conceived  the  idea  of  the  shark- 
man  who  indulged  in  cannibalistic  tendencies. 
From  the  devastations  of  the  pigs  they  built 
up  the  experiences  of  an  unruly  rude  chief 
whom  they  called  Kamapuaa,  who  was  the  cen- 
tral figure  of  many  rough  exploits  throughout 
the  islands.  Sometimes  he  had  a  hog's  body 
with  a  human  head  and  limbs,  sometimes  a 
hog's  head  rested  on  a  human  form,  and  some- 
times he  assumed  the  shape  of  a  pig — quickly 
reassuming  the  form  of  a  man.  Kalakaua's 
legends  say  that  he  was  a  hairy  man  and  culti- 
vated the  stiff  hair  by  cutting  it  short  so  that 
it  stood  out  like  bristles,  and  that  he  had  his 


KAMAPUAA  LEGENDS  247 


body  tattooed  so  that  it  would  have  the  appear- 
ance of  a  hog.  In  place  of  the  ordinary  feather 
cloak  worn  by  chiefs  he  wore  a  pigskin  with 
its  bristles  on  the  outside  and  a  pigskin  girdle 
around  his  waist. 

The  legends  say  that  he  was  born  at  Kaluanui, 
a  part  of  the  district  of  Hauula  or  Koolau  coast  of 
the  island  Oahu.  His  reputed  father  was  Olo- 
pana,  the  high  chief  of  that  part  of  the  island, 
and  his  mother  was  Hina,  the  daughter  of  a  chief 
who  had  come  from  a  foreign  land.  Other  legends 
say  that  his  father  was  Kahikiula  (The  Red 
Tahiti),  a  brother  of  Olopana.  These  brothers 
had  come  to  Oahu  from  foreign  lands  some  time 
before.  Fornander  always  speaks  of  Olopana  as 
Kamapuaa's  uncle,  although  he  had  taken  Hina 
as  his  wife. 

The  Koolauloa  coast  of  Oahu  lies  as  a  lux- 
uriant belt  of  ever-living  foliage  a  mile  or  so  in 
width  between  an  ocean  of  many  colors  and 
dark  beetling  precipices  of  mountain  walls 
rising  some  thousands  of  feet  among  the  clouds. 

From  these  precipices  which  mark  the  land- 
ward side  of  a  mighty  extinct  crater  come  many 
mountain  streams  leaping  in  cascades  of  spray 
down  into  the  quiet  green  valleys  which  quickly 
broaden  into  the  coral-reef-bordered  seacoast. 
From  any  place  by  the  sea  the  outline  of  several 
beautiful  little  valleys  can  be  easily  traced. 


248  LEGENDS  OF  HONOLULU 


One  morning  while  the  sunlight  of  May  looked 
into  the  hidden  recesses  and  crevices  of  these 
valleys,  bringing  into  sharp  relief  of  shadow 
and  light  the  outcropping  ledges,  a  little  band 
of  Hawaiians  and  their  white  friends  lay  in  the 
shade  of  a  great  kamani-tree  and  talked  about 
the  legends  which  were  written  in  the  rugged 
rock  masses  of  each  valley,  and  in  the  quiet 
pools  of  each  rivulet.  Where  the  little  party 
lay  was  one  of  the  sporting-places  of  Kamapuaa 
the  ^'pig-child  treated  in  the  legends  as  a  demi- 
god." Not  far  away  one  of  the  mountain  streams 
had  broadened  into  a  quiet  bush-shaded  lakelet 
with  deep  fringes  of  grass  around  its  borders. 
Here  the  legendary  pig-man  with  marvellous 
powers  had  bathed  from  time  to  time.  A  narrow 
gorge  deep  shadowed  by  the  morning  sun  was 
the  place  which  Kamapuaa  had  miraculously 
bridged  for  his  followers  when  an  enemy  was 
closely  pursuing  them.  Several  large  stones  on 
the  edges  of  the  valleys  were  pointed  out  as 
the  monuments  of  various  adventures.  An 
exquisitely  formed  little  valley  ran  deep  into 
the  mountain  almost  in  front  of  the  legend-tellers. 
Far  away  in  the  upper  end  where  the  dark-green 
foliage  blended  with  still  darker  shadows  the 
sides  of  the  valley  narrowed  until  they  were 
only  from  sixty  to  seventy  feet  apart,  and  un- 
scalable precipices  bent  toward  each  other, 


KAMAPUAA  LEGENDS  249 


leaving  only  a  narrow  strip  of  sky  above.  On 
the  right  of  this  valley  is  a  branch-gorge  down 
which  fierce  storms  have  hurled  torrents  of 
waters  and  mist.  The  upper  end  has  been  hol- 
lowed and  polished  in  the  shape  of  a  finely 
rounded  canoe  of  immense  proportions.  It 
was  from  this  that  the  valley  has  taken  its  name 
Ka-liu-waa,  possibly  having  the  meaning,  ^^the 
leaky  canoe.''  Some  of  the  legends  say  that 
this  was  Kamapuaa's  canoe  leaning  against 
the  precipice  and  always  leaking  out  the  waters 
which  fell  in  it.  Lying  toward  the  west  was  a 
very  fertile  and  open  tract  of  land,  Kaluanui, 
where  Kamapuaa  was  said  to  have  been  born 
by  Hina.  After  his  birth  he  was  thrown  away 
by  Kahiki-houna-kele,  an  older  brother,  and  left 
to  die.  After  a  time  Hina,  the  mother,  went 
to  a  stream  of  clear,  sweet  water  near  her  home 
to  bathe.  After  bathing  she  went  to  the  place 
where  she  had  left  her  pa-u,  or  tapa  dress,  and 
found  a  fine  little  pig  lying  on  it.  She  picked 
it  up  and  found  that  it  w^as  a  baby.  She  was 
greatly  alarmed,  and  gave  the  pig-child  to 
another  son,  Kekelaiaika,  that  he  might  care 
for  it,  but  the  older  brother  stole  the  pig-child 
and  carried  it  away  to  a  cave  in  which  Hina's 
mother  lived.  Her  name  was  Kamaunuaniho. 
The  grandmother  knew  the  pig-child  at  once 
as  her  grandson    endowed  with  marvellous 


250  LEGENDS  OF  HONOLULU 


powers,  and  since  the  gods  had  given  him  the 
form  of  a  pig  he  should  be  called  kama  (child), 
puaa  (pig).  Then  she  gave  to  the  older  brother 
kapa  quilts  in  which  to  place  Kamapuaa.  These 
were  made  in  layers,  six  sheets  of  kapa  cloth 
formed  the  under  quilt  for  a  bed  and  six  sheets 
the  upper  quilt  for  a  cover.  In  these  Kamapuaa 
slept  while  his  brother  prepared  taro  and  bread- 
fruit for  his  food.  Thus  the  wonderful  pig  ate 
and  slept  usually  in  the  form  of  a  pig  until 
size  and  strength  came  to  him.  Then  he  became 
mischievous  and  began  to  commit  depredations 
at  night.  He  would  root  up  the  taro  in  the 
fields  of  his  neighbors,  and  especially  in  the  field 
of  the  high  chief  Olopana.  Then  he  would  carry 
the  taro  home,  root  up  ferns  and  grass  until 
he  had  good  land  and  then  plant  the  stolen  taro. 
Thus  his  grandmother  and  her  retainers  were 
provided  with  growing  taro,  the  source  of  which 
they  did  not  understand. 

His  elder  brother  prepared  an  oven  in  which 
chickens  were  being  cooked.  Kamapuaa  rooted 
up  the  oven  and  stole  the  chickens.  This 
brother  Kahiki-houna-kele  caught  t^e  pig-child 
and  administered  a  sound  whipping,  advising 
him  to  go  away  from  home  if  he  wanted  to  steal, 
and  especially  to  take  what  he  wanted  from 
Olopana.  Adopting  this  advice,  Kamapuaa  ex- 
tended his  raids  to  the  home  of  the  high  chief. 


KAMAPUAA  LEGENDS  251 


Here  he  found  many  chickens.  Kamapuaa 
quickly  killed  some,  took  them  in  his  mouth 
and  threw  many  more  on  his  back  and  ran  home. 
The  morning  came  before  he  had  gone  far  and 
the  people  along  the  way  saw  the  strange  sight 
and  pursued  him.  By  the  use  of  charms  taught 
him  by  his  sorceress-grandmother  he  made  himself 
run  faster  and  faster  until  he  had  outstripped  his 
pursuer.  Then  he  carried  his  load  to  his  grand- 
mother's cave  and  gave  the  chickens  to  the 
family  for  a  great  feast. 

Another  time  he  stole  the  sacred  rooster  be- 
longing to  Olopana,  as  well  as  many  other  fowls. 
The  chief  sent  a  large  number  of  warriors  after 
him.  They  chased  the  man  who  had  been  seen 
carrying  the  chickens.  He  fled  by  his  grand- 
mother's cave  and  threw  the  chickens  inside, 
then  fled  back  up  the  hillside,  revealing  himself 
to  his  pursuers.  They  watched  him,  but  he  dis- 
appeared. He  dropped  down  by  the  side  of  a 
large  stone.  In  this  he  seated  himself  and 
watched  the  people  as  they  ran  through  the 
valley  calling  to  each  other.  The  high  grass 
was  around  the  stone  so  that  for  a  long  time  he 
was  concealed.  For  this  reason  this  stone 
still  bears  the  name  Pohaku-pee-o-Kamapuaa 
(Kamapuaa's  hiding-place  stone).  After  a 
time  a  man  who  had  climbed  to  the  opposite 
ridge  cried  out,  *'E,  E,  there  he  is  sitting  on 


252  LEGENDS  OF  HONOLULU 


the  great  stoned  This  man  was  turned  into  a 
stone  by  the  magic  of  Kamapuaa.  The  pur- 
suers hastened  up  the  hillside  and  surrounded 
the  stone,  but  no  man  was  there.  There  was  a 
fine  black  hog,  which  they  recognized  as  the 
wonderful  pig  belonging  to  Kamaunuaniho.  So 
they  decided  that  this  was  the  thief,  and  seized 
it  and  carried  it  down  the  hill  to  give  to  the 
high  chief  Olopana.  After  getting  him  down  into 
the  valley  they  tried  to  drive  him,  but  he  would 
not  go.  Then  they  sent  into  the  forest  for 
ohia  poles  and  made  a  large  litter.  It  required 
many  men  to  carry  this  enormous  pig,  who  made 
himself  very  heavy. 

Suddenly  Kamapuaa  heard  his  grandmother 
calling:  Break  the  cords!  Break  the  poles! 
Break  the  strong  men!  Escape !''  Making  a 
sudden  turn  on  the  litter,  he  broke  it  in  pieces 
and  fell  with  it  to  the  ground.  Then  he  burst 
the  cords  which  bound  him  and  attacked  the 
band  of  men  whom  he  had  permitted  to  capture 
him.  Some  legends  say  that  he  killed  and  ate 
many  of  them.  Others  say  that  he  killed  and 
tore  the  people. 

The  wild  life  Hved  by  Kamapuaa  induced  a  large 
band  of  rough  lawless  men  to  leave  the  service 
of  the  various  high  chiefs  and  follow  Kamapuaa 
in  his  marauding  expeditions.  They  made  them- 
selves the  terror  of  the  whole  Koolau  region. 


KAMAPUAA  LEGENDS  253 


Olopana  determined  to  destroy  them,  and  sent 
an  army  of  four  hundred  warriors  to  uproot 
Kamapuaa  and  his  robbers.  It  was  necessary 
for  them  to  hasten  to  their  hiding-places,  but 
they  were  chased  up  into  the  hills  until  a  deep 
gorge  faced  them.  No  way  of  escape  seemed 
possible,  but  Kamapuaa,  falling  on  the  ground, 
became  a  long  pig — stretching  out  he  increased 
his  length  until  he  could  reach  from  side  to  side 
of  the  deep  ravine — thus  he  became  a  bridge 
over  which  his  followers  escaped. 

Kamapuaa,  however,  was  not  able  to  make 
himself  small  quickly  enough  to  escape  from  his 
enemies.  He  tried  to  hide  himself  in  a  hole  and 
pull  dead  branches  and  leaves  over  himself;  but 
they  quickly  found  him,  bound  him  securely, 
and  tied  him  to  a  great  stone  which  with  "the 
stone  of  hiding"  and  "the  watcher''  are  monu- 
ments of  the  legends  to  this  day. 

The  people  succeeded  in  leading  the  pig-man 
to  Olopana's  home,  where  they  fastened  him, 
keeping  him  for  a  great  feast,  which  they  hoped 
to  have  in  a  few  days,  but  Kamapuaa,  Samson- 
like, broke  all  his  bonds,  destroyed  many  of 
his  captors — wantonly  destroyed  cocoanut-trees 
and  taro  patches,  and  then  went  back  to  his 
home. 

He  knew  that  Olopana  would  use  every  en- 
deavor  to   compass  his   destruction.    So  he 


254  LEGENDS  OF  HONOLULU 


called  his  followers  together  and  led  them  up 
Kaliuwaa  Valley,  stopping  to  get  his  grandmother 
on  the  way.  When  he  came  to  the  end  of  the 
valley,  and  the  steep  cliffs  up  which  his  people 
could  not  possibly  climb,  he  took  his  grandmother 
on  his  neck  and  leaned  back  against  the  great 
precipice.  Stretching  himself  more  and  more, 
and  rubbing  against  the  black  rocks,  at  last  he 
lifted  his  grandmother  to  the  top  of  the  cliffs  so 
that  she  could  step  off  on  the  uplands  which 
sloped  down  to  the  Pearl  Harbor  side  of  the 
island.  Then  the  servants  and  followers  climbed ( 
up  the  sides  of  the  great  pig  by  clinging  to  his 
bristles  and  escaped.  The  hollow  worn  in  the 
rocks  looked  like  a  hewn-out  canoe,  and  was 
given  the  name  Ka-waa-o-Kamapuaa  (The  canoe 
of  Kamapuaa).  Kamapuaa  then  dammed  up 
the  water  of  the  beautiful  stream  by  throwing  his 
body  across  it,  and  awaited  the  coming  of 
Olopana  and  his  warriors. 

An  immense  force  had  been  sent  out  to  destroy 
him.  In  addition  to  the  warriors  who  came  by 
land,  a  great  fleet  of  canoes  was  sent  along  the 
seashore  to  capture  any  boats  in  which  Kama- 
puaa and  his  people  might  try  to  escape. 

The  canoes  gathered  in  and  around  the  mouth 
of  the  stream  which  flowed  from  Kaliuwaa 
Valley.  The  warriors  began  to  march  along  the 
stream  up  toward  the  deep  gorge.  Suddenly 


KAMAPUAA  LEGENDS  255 


Kamapuaa  broke  the  dam  by  leaping  away  from 
the  waters,  and  a  great  flood  drowned  the  war- 
riors, and  dashed  the  canoes  together,  destroying 
many  and  driving  the  rest  far  out  to  sea. 
Uhakohi  is  said  to  be  the  place  where  this  flood 
occurred. 

Then  Kamapuaa  permitted  the  people  to 
capture  him.  They  went  up  the  valley  after 
the  waters  had  subsided  and  found  nothing 
left  of  Kamapuaa  or  his  people  except  a  small 
black  pig.  They  searched  the  valley  thoroughly. 
They  found  the  canoe,  turned  to  stone,  leaning 
against  the  precipice  at  the  end  of  the  gorge. 
They  said  among  themselves,  '^Escaped  is 
Kamapuaa  with  all  his  people,  and  ended  are  our 
troubles." 

They  caught  the  pig  and  bound  it  to  carry  to 
Olopana.  As  they  journeyed  along  the  sea- 
shore their  burden  became  marvellously  heavy 
until  at  last  an  immense  litter  was  required 
resting  on  the  shoulders  of  many  men.  It  was 
said  that  he  sometimes  tossed  himself  over  to 
one  side,  breaking  it  down  and  killing  some 
of  the  men  who  carried  him.  Then  again  he  rolled 
to  the  other  side,  bringing  a  like  destruction. 
Thus  he  brought  trouble  and  death  and  a  long, 
weary  journey  to  his  captors,  who  soon  learned 
that  their  captive  was  the  pig-man  Kamapuaa. 
They  brought  him  to  their  king  Olopana  and 


2S6  LEGENDS  OF  HONOLULU 

placed  him  in  the  temple  enclosure  where  sacri- 
fices to  the  gods  were  confined.  This  heiau  was 
in  Kaneohe  and  was  known  as  the  heiau  of  Ka- 
waewae.  It  was  in  the  care  of  a  priest  known  as 
Lonoaohi. 

Long,  long  before  this  capture  Olopana  had 
discovered  Kamapuaa  and  would  not  acknowl- 
edge him  as  his  son.  The  destruction  of  his 
cocoanut-trees  and  taro  patches  had  been  the 
cause  of  the  first  violent  rupture  between  th^ 
two.  Kamapuaa  had  wantonly  broken  the  waStts^ 
of  Olopana's  great  fish-pond  and  set  the  fish 
free,  and  then  after  three  times  raiding  the  fowls 
around  the  grass  houses  had  seized,  killed  and 
eaten  the  sacred  rooster  which  Olopana  con- 
sidered his  household  fetish. 

When  Olopana  knew  that  Kamapuaa  had  been 
captured  and  was  lying  bound  in  the  temple 
enclosure  he  sent  orders  that  great  care  should 
be  taken  lest  he  escape,  and  later  he  should  be 
placed  on  the  altar  of  sacrifice  before  the  great 
gods. 

Hina,  it  was  said,  could  not  bear  the  thought 
that  this  child  of  hers,  brutal  and  injurious  as  he 
was,  should  suffer  as  a  sacrifice.  She  was  a  very 
high  chiefess,  and,  like  the  Hinas  throughout 
Polynesia,  was  credited  with  divine  powers. 
She  had  great  influence  with  the  high  priest 
Lonoaohi   and  persuaded  him   to  give  Ka- 


KAMAPUAA  LEGENDS  257 


mapuaa  an  opportunity  to  escape.  This  was 
done  by  killing  a  black  pig  and  smearing  Ka- 
mapuaa's  body  with  the  blood.  Thus  bearing 
the  appearance  of  death,  he  was  laid  unbound  on 
the  altar.  It  was  certain  that  unless  detected 
he  could  easily  climb  the  temple  wall  and  escape. 

Olopana,  the  king,  came  to  ojBfer  the  chants  and 
prayers  which  belonged  to  such  a  sacrifice.  He 
as  well  as  the  high  priest  had  temple  duties, 
and  the  privilege  of  serving  at  sacrifices  of  great 
importance.  As  was  his  custom  he  came  from 
the  altar  repeating  chants  and  prayers  while 
Kamapuaa  lay  before  the  images  of  the  gods. 
While  he  was  performing  the  sacrificial  rites, 
Kamapuaa  became  angry,  leaped  from  the  altar, 
changed  himself  into  his  own  form,  seized  the 
bone  daggers  used  in  dismembering  the  sacrifices, 
and  attacked  Olopana,  striking  him  again  and 
again,  until  he  dropped  on  the  floor  of  the  temple 
dead.  The  horrified  priests  had  been  powerless 
to  prevent  the  deed,  nor  did  they  think  of 
striking  Kamapuaa  down  at  once.  In  the  con- 
fusion he  rushed  from  the  temple,  fled  along  the 
coast  to  his  well-known  valleys,  climbed  the 
steep  precipices  and  rejoined  his  grandmother 
and  his  followers. 

Leading  his  band  of  rough  robbers  down 
through  the  sandalwood  forests  of  the  Wahiawa 
region,  he  crossed  over  the  plains  to  the  Waianae 


2S8  LEGENDS  OF  HONOLULU 


Mountains.  Here  they  settled  for  a  time, 
living  in  caves.  Other  lawless  spirits  joined  them, 
and  they  passed  along  the  Ewa  side  of  the  island, 
ravaging  the  land  Hke  a  herd  of  swine.  A  part 
of  the  island  they  conquered,  making  the  in- 
habitants their  serfs. 

Here  on  a  spur  of  the  Waianae  Mountains  they 
built  a  residence  for  Kama-unu-aniho,  and 
established  her  as  their  priestess,  or  kahuna, 
sorceress.  They  levied  on  the  neighboring 
farmers  for  whatever  taro,  sweet-potatoes  and 
bananas  they  needed.  They  compelled  the 
fishermen  to  bring  tribute  from  the  sea.  They 
surrounded  their  homes  with  pigs  and  chickens, 
and  in  mere  wantonness  terrorized  that  part  of 
Oahu. 


ELamapuaa  on  Oahu  and  Kauai 

Fornander  says  that  Kamapuaa  was  some- 
times called  "the  eight-eyed"  and  was  also 
gifted  with  eight  feet.  He  says,  "This  spe- 
cialty of  four  faces  or  heads  and  of  correspond- 
ing limbs  is  peculiar  to  some  of  the  principal 
Hindoo  deities."  The  honorary  designation 
of  gods  and  even  high  chiefs  in  Hawaiian  my- 
thology was  frequently  maka-walu  (eight-eyed), 
to  express  their  very  great  endowment  of  divine 
powers.    Fornander  says  that  he  notes  "co- 


RICE  AND  COCOANUT-TREES-AIEA 


KAMAPUAA  LEGENDS  259 


incidence  as  bearing  upon  the  derivation  of 
Polynesian  myths  and  legends.  The  Kamapuaa 
stories,  however,  seem  to  have  no  counterpart 
in  any  mythology  beyond  the  borders  of  the 
Hawaiian  Islands." 

While  he  lived  on  the  Koolau  coast  he  was 
simply  a  devastating,  brutal  monster,  with 
certain  powers  belonging  to  a  demi-god,  which 
he  used  as  maliciously  as  possible.  After  being 
driven  out  to  the  Honolulu  side  of  the  mountains, 
for  a  time  he  led  his  band  of  robbers  in  their 
various  expeditions,  but  after  a  time  his  miracu- 
lous powers  increased  and  he  went  forth  ter- 
rorizing the  island  from  one  end  to  the  other. 
He  had  the  power  of  changing  himself  into  any 
kind  of  a  fish.  As  a  shark  and  as  a  pig  he 
was  represented  as  sometimes  eating  those  whom 
he  conquered  in  battle.  He  ravaged  the  fields 
and  chicken  preserves  of  the  different  chiefs, 
but  it  is  said  never  stole  or  ate  pigs  or  fish. 

He  wandered  along  the  low  lands  from  the 
taro  patches  of  Ewa  to  the  cocoanut  groves  of 
Waikiki,  rooting  up  and  destroying  the  food 
of  the  people. 

At  Kamoiliili  he  saw  two  beautiful  women 
coming  from  the  stream  which  flows  from  Manoa 
Valley.  He  called  to  them,  but  when  they  saw 
his  tattooed  body  and  rough  clothing  made  from 
pigskins  they  recognized  him  and  fled.    He  pur- 


26o  LEGENDS  OF  HONOLULU 


sued  them,  but  they  were  counted  as  goddesses, 
having  come  from  divine  foreign  famiHes  as 
well  as  Kamapuaa.  They  possessed  miraculous 
powers  and  (vanished  when  he  was  ready  to 
place  his  hands  upon  them.  They  sank  down 
into  the  earth.  Kamapuaa  changed  himself 
into  the  form  of  a  great  pig  and  began  to  root 
up  the  stones  and  soil  and  break  his  way  through 
the  thick  layer  of  petrified  coral  through  which 
they  had  disappeared.  He  first  followed  the 
descent  of  the  woman  who  had  been  nearest  to 
him.  This  place  was  the  Honolulu  side  of 
the  present  Kamoiliili  church.  Down  he  went 
through  soil  and  stone  after  her,  but  suddenly 
a  great  flood  of  water  burst  upward  through  the 
coral  almost  drowning  him.  The  goddess  had 
stopped  his  pursuit  by  turning  an  imderground 
stream  into  the  door  which  he  had  thrown  open. 

After  this  narrow  escape  Kamapuaa  rushed 
toward  Manoa  Valley  to  the  place  where  he  had 
seen  the  other  beautiful  woman  disappear. 
Here  also  he  rooted  deep  through  earth  and  coral, 
and  here  again  a  new  spring  of  living  water  was 
uncovered.  He  could  do  nothing  against  the 
flood,  which  threatened  his  life.  The  goddesses 
escaped  and  the  two  wells  have  supplied  the 
people  of  Kamoiliili  for  many  generations,  bear- 
ing the  name,  "The  wells,  or  fountains,  of 
Kamapuaa." 


KAMAPUAA  LEGENDS  261 


The  chief  of  Waikiki  had  a  luxuriant  home 
near  the  present  residence  of  Governor  Cleg- 
horn,  well  supplied  with  fine  bananas  and  cocoa- 
nuts  as  well  as  taro.  Night  after  night  a  great 
black  pig  rushed  through  Waikiki  destroying 
all  the  ripening  fruit  and  even  going  to  the  very 
doors  of  the  grass  houses  searching  out  the  cala- 
bashes filled  with  poi  waiting  for  fermentation. 
These  calabashes  he  dashed  to  the  ground,  defil- 
ing their  contents  and  breaking  and  unfitting 
them  for  further  use.  A  crowd  of  warriors  rushed 
out  to  kill  this  devastating  monster.  They  struck 
him  with  clubs  and  h\irled  their  spears  against 
his  bristling  sides.  The  stiff  bristles  deadened 
the  force  of  the  blows  of  the  clubs  and  turned 
the  spear-points  aside  so  that  he  received  but 
little  injury.  Meanwhile  his  fierce  tusks  were 
destroying  the  warriors  and  his  cruel  jaws 
were  tearing  their  flesh  and  breaking  their  bones. 
In  a  short  time  the  few  who  were  able  to  escape 
fled  from  him.  The  chiefs  gathered  their  war- 
riors again  and  again,  and  after  many  battles 
drove  Kamapuaa  from  cave  to  cave  and  from 
district  to  district.  Finally  he  leaped  into  the 
sea,  changed  himself  into  the  form  of  a  fish 
and  passed  over  the  channel  to  Kauai. 

He  swam  westward  along  the  coast,  selecting 
a  convenient  place  for  landing,  and  when  night 
came,  sending  the  people  to  their  sleep,  he  went 


262  LEGENDS  OF  HONOLULU 


ashore.  He  had  marked  the  location  of  taro 
and  sugar-cane  patches  and  could  easily  find  them 
in  the  njglit.  Changing  himself  into  a  black 
pig  he  devoured  and  trampled  the  sugar-cane, 
rooted  up  taro  and  tore  down  calabashes,  eating 
the  poi  and  breaking  the  wooden  bowls.  Then 
he  fled  to  a  rough  piece  of  land  which  he  had 
decided  upon  as  his  hiding-place. 

The  people  were  astonished  at  the  devasta- 
tion when  they  came  from  their  houses  next 
morning.  Only  gods  who  were  angry  could 
have  wrought  such  havoc  so  unexpectedly, 
therefore  they  sent  sacrifices  to  the  heiaus,  that 
the  gods  of  their  homes  might  protect  them. 
But  the  next  night  other  fields  were  made 
desolate  as  if  a  herd  of  swine  had  been  wantonly 
at  work  all  through  the  night.  After  a  time 
watchmen  were  set  around  the  fields  and  the 
mighty  pig  was  seen.  The  people  were  called. 
They  surrounded  Kamapuaa,  caught  him  and 
tied  him  with  strongest  cords  of  olona  fibre  and 
pulled  him  to  one  side,  that  on  the  new  day  so 
soon  to  dawn  they  might  build  their  oven  and 
roast  him  for  a  great  feast. 

When  they  thought  all  was  finished  the  pig 
suddenly  burst  his  bonds,  became  invisible  and 
leaped  upon  them,  tore  them  and  killed  them 
as  he  had  done  on  Oahu,  then  rushed  away  in 
the  darkness. 


KAMAPUAA  LEGENDS  263 


Again  some  watchers  found  him  lying  at  the 
foot  of  a  great  precipice,  sleeping  in  the  day- 
time. On  the  edge  of  the  precipice  were  great 
boulders,  which  they  rolled  down  upon  him,  but 
he  was  said  to  have  allowed  the  stones  to  strike 
him  and  fall  shattered  in  pieces  while  he  sus- 
tained very  little  injury. 

Then  he  assumed  the  form  of  a  man  and  made 
his  home  by  a  ledge  of  rock  called  Kipukai. 
Here  there  was  a  spring  of  very  sweet  water, 
which  lay  in  the  form  of  a  placid  pool  of  clear 
depths,  reflecting  wonderfully  whatever  shadows 
fell  upon  its  surface.  Here  two  beautiful  sis- 
ters were  in  the  habit  of  coming  with  their 
water-calabashes.  While  they  stooped  over  the 
water  Kamapuaa  came  near  and  cast  his  shadow 
as  a  man  before  them  on  the  clear  waters.  They 
both  wanted  the  man  who  could  cast  such  a 
shadow  as  their  husband.  He  revealed  himself 
to  them  and  took  them  both  to  be  his  wives. 
They  lived  with  him  at  Kipukai  and  made  fine 
sleeping  mats  for  him,  cultivated  food  and  pre- 
pared it  for  him  to  eat.  They  pounded  kapa 
that  he  might  be  well  clothed. 

At  that  time  there  were  factions  on  the  island 
of  Kauai  warring  against  each  other.  Fierce 
hand-to-hand  battles  were  waged  and  rich  spoils 
carried  away. 

With  the  coming  of  Kamapuaa  to  Kauai  a  new 


264  LEGENDS  OF  HONOLULU 

and  (St/ange  appearance  wrought  terror  in  the 
hearts  of  the  warriors  whenever  a  battle  occurred. 
While  the  conflict  was  going  on  and  blows  were 
freely  given  by  both  club  and  spear,  suddenly 
a  massive  war-club  would  be  seen  whistling 
through  the  air,  striking  down  the  chiefs  of  both 
parties.  Mighty  blows  were  struck  by  this 
mysterious  club.  No  hand  could  be  seen  hold- 
ing it,  no  strong  arm  swinging  it,  and  no  chief 
near  it  save  those  stricken  by  it.  Dead  and 
dying  warriors  covered  the  ground  in  its  path. 
Sometimes  when  Kamapuaa  had  been  caught  in 
his  marauding  expedition,  he  would  escape  from 
the  ropes  tying  him,  change  into  a  man,  seize  a 
club,  become  invisible  and  destroy  his  captors. 
He  took  from  the  fallen  their  rich  feather  war 
cloaks,  carried  them  to  his  dwelling-place  and 
concealed  them  under  his  mats.  The  people  of 
Kauai  were  terrified  by  the  marvellous  and  power- 
ful being  who  dwelt  in  their  midst.  They  be- 
lieved in  the  ability  of  kahunas,  or  priests,  to 
work  all  manner  of  evil  in  strange  ways  and  there- 
fore were  sure  that  some  priest  was  working  with 
evil  spirits  to  compass  their  destruction.  They 
sought  the  strongest  and  most  sacred  of  their  own 
kahunas,  but  were  unable  to  meet  the  evil. 
Meanwhile  Kamapuaa,  tired  of  the  two  wives, 
began  to  make  life  miserable  for  them,  trying 
to  make  them  angry,  that  he  might  have  ^ood 


KAMAPUAA  LEGENDS  265 


excuse  for  killing  them.  They  knew  something 
of  his  marvellous  powers  as  a  demi-god,  and 
watched  him  when  he  brought  bundles  to  his 
house  and  put  them  away.  The  chief's  house 
then  as  in  later  years  was  separated  from  the 
houses  of  the  women  and  was  tabu  to  them,  but 
they  waited  until  they  had  seen  him  go  far  away. 
Then  they  searched  his  house  and  found  the  war 
cloaks  of  their  friends  under  his  mats.  They 
hastened  and  told  their  friends,  who  plotted  to 
take  vengeance  on  their  enemy. 

The  women  decided  to  try  to  drive  the  demi- 
god away,  so  destroyed  the  spring  of  water  from 
which  they  had  daily  brought  water  for  his  wants. 
They  also  carefully  concealed  all  evidences  of 
other  springs.  Kamapuaa  returned  from  his 
adventures  and  was  angry  when  he  found  no 
water  waiting  for  him.  He  called  for  the  women, 
but  they  had  hidden  themselves.  He  was  very 
thirsty.  He  rushed  to  the  place  of  the  spring, 
but  could  not  find  it.  He  looked  for  water  here 
and  there,  but  the  sisters  had  woven  mighty 
spells  over  all  the  water-holes  and  he  could  not  see 
them.  In  his  rage  he  rushed  about  like  a  blind 
and  crazy  man.  Then  the  sisters  appeared  and 
ridiculed  him.  They  taunted  him  with  his  failure 
to  overcome  their  wiles.  They  laughed  at  his 
suffering.  Then  in  his  great  anger  he  leaped 
upon  them,  caught  them  and  threw  them  over  a 


266(y       LEGENDS  OF  HONOLULU 

precipice.  As  they  fell  upon  the  ground  he 
uttered  his  powerful  incantations  and  changed 
them  into  two  stones,  which  for  many  generations 
have  been  guardians  of  that  precipice.  Then  he 
assumed  the  form  of  a  pig  and  rooted  deep  in 
the  rocky  soil.  Soon  he  uncovered  a  fountain  of 
water  from  which  he  drank  deeply,  but  which  he 
later  made  bitter  and  left  as  a  mineral-spring  to 
the  present  day. 

The  people  of  Kauai  now  knew  the  secret  of 
the  wonderful  swinging  war  club.  They  knew 
that  a  hand  held  it  and  an  invisible  man  walked 
beside  it,  so  they  fought  against  the  power  which 
they  could  not  see.  They  felt  their  clubs  and 
spears  strike  some  solid  body  even  when  they 
struck  at  the  air.  Courage  came  back  to  them 
and  they  began  to  drive  Kamapuaa  away  from 
their  homes. 

He  appeared  sometimes  as  a  pig  again,  de- 
stroying their  harvests  of  food.  At  Hanalei  the 
people  drove  him  into  a  corner,  and,  carrying 
stones,  tried  to  fence  him  in,  but  he  broke  the 
walls  down,  tore  his  way  through  the  people  and 
fled.  The  high  chief  of  Hanalei  threw  his  magic 
spear  at  him  as  he  rushed  past,  but  missed  him. 
The  spear  struck  the  mountain-side  near  the 
summit  and  passed  through,  leaving  a  great  hole 
through  which  the  sky  on  the  other  side  of  the 
mountain  can  still  be  seen.    Kamapuaa  decided 


KAMAPUAA  LEGENDS  267 


that  he  was  tired  of  Kauai,  therefore  he  ran  to 
the  seashore,  leaped  into  the  water  and,  becoming 
a  fish,  swam  away  to  Hawaii. 

Pele  and  Kamapuaa 

The  three  great  mountains  of  Hawaii  had 
been  built  many  centuries  before  Pele  found 
an  abiding  home  in  the  pit  of  Kilauea.  Ki- 
lauea  itself  appears  rather  as  a  shelter  to  which 
she  fled  than  as  a  house  of  her  own  building. 
The  sea  waters  quenched  the  fires  built  by  her 
at  lower  levels,  forcing  her  up  higher  and  higher 
toward  the  mountains  until  she  received  refuge 
in  the  maelstrom  of  eternal  fire  known  for 
centuries  among  the  Hawaiians  as  Ka  lua  o  Pele 
(The  pit  of  Pele),  and  now  called  "The  old 
faithful" — the  boiling  centre  of  the  active  pit  of 
fire.  Some  legends  say  that  Kamapuaa  drove 
Pele  from  place  to  place  by  pouring  in  the  sea 
water. 

The  Kalakaua  legends  probably  give  the 
correct  idea  of  the  growths  of  Pele-worship  as 
the  goddess  of  volcanic  fires  when  they  say  that 
the  Pele  family  of  brave  and  venturesome  high 
chiefs  with  their  followers  settled  under  the 
shadows  of  the  smoke-clouds  from  Kilauea 
and  were  finally  destroyed  by  some  overwhelm- 
ing eruption.   And  yet  the  destruction  was  so 


268  LEGENDS  OF  HONOLULU 


spectacular,  or  at  least  so  mysterious,  that  the 
idea  took  firm  root  that  Pele  and  her  brothers 
and  sisters,  instead  of  passing  out  of  existence, 
entered  into  the  volcano  to  dwell  there  as  living 
spirits  having  the  fires  of  the  under-world  as 
their  continual  heritage.  From  this  home  of  fire 
Pele  and  her  sisters  could  come  forth  assuming 
the  forms  in  which  they  had  been  seen  as  human 
beings.  This  power  has  been  the  cause  of  many 
legends  about  Pele  and  her  adventures  with 
various  chiefs  whom  she  at  last  overwhelmed 
with  boiling  floods  of  lava  tossed  out  of  her 
angry  heart.  In  this  way  she  appeared  in 
different  parts  of  the  island  of  Hawaii  apparently 
no  longer  having  any  fear  of  danger  to  her  home 
from  incoming  seas. 

The  last  great  battle  between  sea  and  fire  was 
connected  with  Pele  as  a  fire-goddess  and  Ka- 
mapuaa,  the  demi-god  known  as  part  pig  and 
part  man.  It  is  a  curious  legend  in  which  human 
and  divine  elements  mingle  like  the  changing 
scenes  of  a  dream.  This  naturally  follows 
the  statement  in  some  of  the  legends  that  Ku, 
one  of  the  highest  gods  among  the  Polynesians 
as  well  as  among  the  Hawaiians,  was  an  ancestor 
of  Kamapuaa,  protecting  him  and  giving  him 
the  traits  of  a  demi-god.  Kamapuaa  had 
passed  through  many  adventures  on  the  islands 
of  Oahu  and  Kauai,  and  had  lived  for  a  time  on 


KAMAPUAA  LEGENDS  269 


Maui.  He  had,  according  to  some  of  the  legends, 
developed  his  mysterious  powers  so  that  he 
could  become  a  fish  at  will  as  from  his  childhood 
he  had  been  able  to  become  a  hog.  Sometimes 
he  was  represented  as  leaping  into  the  sea, 
becoming  a  fish,  diving  down  to  great  depth,  and 
swimming  until  he  felt  the  approach  of  rising 
land,  then  he  would  come  to  the  surface,  call  out 
the  name  of  the  island  and  land  for  a  visit  with 
the  inhabitants  or  dive  again  and  pass  on  to  an- 
other island.  Thus  he  is  represented  as  passing 
to  Hawaii  after  his  adventures  on  the  islands  of 
Kauai  and  Oahu. 

On  Hawaii  he  entered  into  the  sports  of  the 
chiefs,  gambling,  boxing,  surf-riding,  rolling  the 
round  ulu  maika  stone  and  riding  the  holua 
sled.  Here  he  learned  about  the  wonderful 
princess  from  the  islands  of  the  southern  seas 
who  had  made  her  home  in  the  fountains  of 
fire. 

Some  of  the  legends  say  that  he  returned  to 
Oahu,  gathered  a  company  of  adherents  and 
then  visited  the  Pele  family  as  a  chief  of  high 
rank,  winning  her  as  his  bride  and  living  with 
her  some  time,  then  separating  and  dividing  the 
island  of  Hawaii  between  them,  Pele  taking  the 
southern  part  of  the  island  as  the  scene  for  her 
terrific  eruptions,  and  Kamapuaa  ruling  over  the 
north,  watering  the  land  with  gentle  showers  or 


2^o  LEGENDS  OF  HONOLULU 

with  melting  snow,  or  sometimes  with  fierce 
storms,  until  for  many  centuries  fertile  fields 
have  rewarded  the  toil  of  man. 

The  better  legends  send  Kamapuaa  alone  to 
the  contest  with  the  fire-goddess,  winning  her  for 
a  time  and  then  entering  into  a  struggle  in 
which  both  lives  were  at  stake. 

It  is  said  that  one  morning  when  the  tops  of 
the  mountains  were  painted  by  the  sunlight  from 
the  sea,  and  the  shadows  in  the  valley  were 
creeping  under  the  leaves  of  the  trees  of  the 
forests,  that  Pele  and  her  sisters  went  down 
toward  the  hills  of  Puna.  These  sisters  were 
known  as  the  Hiiakas,  defined  by  Ellis,  who 
gives  the  first  account  of  them,  as  '^The  cloud- 
holders.''  Each  one  had  a  descriptive  title, 
thus — Hiiaka-noho-lani  was  '^The  heaven-dwell- 
ing cloud-holder,"  Hiiaka-i-ka-poli-o-Pele  was 
^*The  cloud-holder  in  the  bosom  of  Pele."  There 
were  at  least  six  Hiiakas,  and  some  legends  give 
many  more. 

That  morning  they  heard  the  sound  of  a  drum 
in  the  distance.  It  was  the  *'tum,"  *^tum," 
"tum"  of  a  hula.  Filled  with  curiosity  they 
turned  aside  to  see  what  strangers  had  invaded 
their  territory.  One  of  the  sisters,  looking  over 
the  plain  to  a  hill  not  far  away,  called  out, 
^'What  a  handsome  man!"  and  asked  her  sisters 
to  mark  the  finely  formed  athletic  stranger  who 


KAMAPUAA  LEGENDS  271 


was  dancing  gloriously  outlined  in  the  splendor 
of  the  morning  light. 

Pele  scornfully  looked  and  said  she  saw  nothing 
but  a  great  pig-man,  whom  she  would  quickly 
drive  from  her  dominions.  Then  began  the 
usual  war  of  words  with  which  rival  chiefs  usually 
attacked  each  other.  Pele  taunted  Kamapuaa, 
calling  him  a  pig  and  ascribing  to  him  the 
characteristics  belonging  to  a  swine.  Kama- 
puaa became  angry  and  called  Pele  ^^the  woman 
with  red  burning  eyes/'  and  '^an  angry  fiery 
heart,"  unfit  to  be  called  a  chiefess.  Then 
Pele  in  her  wrath  stamped  on  the  ground  until 
earthquakes  shook  the  land  around  Kamapuaa 
and  a  boiling  stream  of  lava  rolled  down  from 
the  mountains  above.  The  stranger,  throwing 
around  him  the  finest  tapa,  stood  unmoved  until 
the  flood  of  fire  began  to  roll  up  the  hill  on  which 
he  stood.  Then  raising  his  hands  and  uttering 
the  strongest  incantations  he  called  for  heavy  rains 
to  fall.  Soon  the  lava  became  powerless  in  the 
presence  of  the  stranger.  Then  Pele  tried  her 
magical  powers  to  see  if  she  could  subdue  this 
stranger,  but  his  invocations  seemed  to  be  stronger 
than  those  falling  from  her  lips,  and  she  gave  up 
the  attempt  to  destroy  him.  Pele  was  always  a 
cruel,  revengeful  goddess,  sweeping  away  those 
against  whom  her  wrath  might  be  kindled,  even 
if  they  were  close  friends  of  her  household. 


272  LEGENDS  OF  HONOLULU 


The  sisters  finally  prevailed  upon  her  to  send 
across  to  the  hill  inviting  the  stranger,  who  was 
evidently  a  high  chief,  to  come  and  visit  them. 
As  the  messenger  started  to  bring  the  young  man 
to  the  sisters  he  stepped  into  the  shadows,  and 
the  messenger  found  nothing  but  a  small  pig 
rooting  among  the  ferns.  This  happened  day 
after  day  until  Pele  determined  to  know  this 
stranger  chief  who  always  succeeded  in  thoroughly 
hiding  himself,  no  matter  how  carefully  the  mes- 
sengers might  search.  At  last  the  chant  of  the 
hula  and  the  dance  of  the  sisters  on  the  smooth 
pahoehoe  of  a  great  extinct  lava  bed  led  the 
young  man  to  approach.  Pele  revealed  herself 
in  her  rare  and  tempting  beauty,  calling  with 
sweetest  voice  for  the  stranger  to  come  and 
rest  by  her  side  while  her  sisters  danced.  Soon 
Pele  was  overcome  by  the  winning  strength  of 
this  great  chief,  and  she  decided  to  marry  him. 
So  they  dwelt  together  in  great  happiness  for  a 
time,  sometimes  making  their  home  in  one  part 
of  Puna  and  sometimes  in  another.  The  places 
where  they  dwelt  are  pointed  out  even  at  this 
day  by  the  natives  who  know  the  traditions  of 
Puna. 

But  Kamapuaa  had  too  many  of  the  habits  and 
instincts  of  a  pig  to  please  Pele,  besides  she  was 
too  quickly  angry  to  suit  the  overbearing  Kama- 
puaa.   Pele  was  never  patient  even  with  her 


KAMAFUAA  LEGENDS  273 


sisters,  so  with  Kamapuaa  she  would  burst  into 
fiery  rage,  while  taunts  and  bitter  words  were 
freely  hurled  back  and  forth.  Then  Pele  stamped 
on  the  ground,  the  earth  shook,  cracks  opened 
in  the  surface  and  sometimes  clouds  of  smoke 
and  steam  arose  around  Kamapuaa.  He  was 
unterrified  and  matched  his  divine  powers 
against  hers.  It  was  demi-god  against  demi-god- 
dess.  It  was  the  goddess  of  fire  of  Hawaii  against 
the  hog-god  of  Oahu.  Pele's  home  life  was 
given  up,  the  bitterness  of  strife  swept  over  the 
black  sands  of  the  seashore.  When  the  earth 
seemed  ready  to  open  its  doors  and  pour  out 
mighty  streams  of  flowing  lava  in  the  defence  of 
Pele,  Kamapuaa  called  for  the  waters  of  the 
ocean  to  rise.  Then  flood  met  fire  and  quenched 
it.  Pele  was  driven  inland.  Her  former  lover, 
hastening  after  her  and  striving  to  overcome  her, 
followed  her  upward  until  at  last  amid  clouds 
of  poisonous  gases  she  went  back  into  her  spirit 
home  in  the  pit  of  Kilauea.  Then  Kamapuaa 
as  a  god  of  the  sea  gathered  the  waters  together 
in  great  masses  and  hurled  them  into  the  firepit. 
Violent  explosions  followed  the  inrush  of  waters. 
The  sides  of  the  great  crater  were  torn  to  pieces 
by  fierce  earthquakes.  Masses  of  fire  expanded 
the  water  into  steam,  and  Pele  gathered  the 
forces  of  the  under-world  to  aid  in  driving  back 
Kamapuaa.    The  lavas  rose  in  many  lakes  and 


274  LEGENDS  OF  HONOLULU 


fountains.  Rapidly  the  surface  was  cooled  and 
the  fountains  checked,  but  just  as  rapidly  were 
new  openings  made  and  new  streams  of  fire  hurled 
at  the  demi-god  of  Oahu.  It  was  a  mighty  battle 
of  the  elements.  The  legends  say  that  the 
pig-man,  Kamapuaa,  poured  water  into  the 
crater  until  its  fires  were  driven  back  to  their 
lowest  depths  and  Pele  was  almost  drowned  by 
the  floods.  The  clouds  of  the  skies  had  dropped 
their  burden  of  rain.  All  the  waters  of  the  sea 
that  Kamapuaa  could  collect  had  been  poured 
into  the  crater.  Fornander  gives  a  part  of  the 
prayer  of  Kamapuaa  against  Pele.  His  appeal 
was  directly  to  the  gods  of  water  for  assistance. 
He  cried  for 

.  .  .  *'The  great  storm  clouds  of  skie,*' 
while  Pele  prayed  for 

"The  bright  gods  of  the  under-world, 
The  gods  thick-clustered  for  Pele." 

It  was  the  duty  of  the  Pele  family  to  stir  up 
volcanic  action,  create  explosions,  hurl  lava  into 
the  air,  make  earthquakes,  blow  out  clouds  of 
flames  and  smoke  and  sulphurous-burdened 
fumes  against  all  enemies  of  Pele.  Into  the  con- 
flict against  Kamapuaa  rushed  the  gods  of  Po, 
the  under-world,  armed  with  spears  of  flashing 
fire,  and  hurling  sling-stones  of  melted  lava. 
The  storms  of  bursting  gases  and  falling  lavas 


KAMAPUAA  LEGENDS  275 


were  more  than  Kamapuaa  could  endure.  Gasp- 
ing for  breath  and  overwhelmed  with  heat,  he 
found  himself  driven  back.  The  legends  say 
that  Pele  and  her  sisters  drank  the  waters,  so 
that  after  a  time  there  was  no  check  against  the 
uprising  lava.  The  pit  was  filled  and  the  streams 
of  fire  flowed  down  upon  Kamapuaa.  He 
changed  his  body  into  a  kind  of  grass  now 
known  as  Ku-kae-puaa,  and  tried  to  stop  the 
flow  of  the  lava.  Apparently  the  grass  repre- 
sented the  bristles  covering  his  body  when  he 
changed  himself  into  a  pig.  Kamapuaa  has 
sometimes  been  called  the  Samson  of  Hawaiian 
traditions,  and  it  is  possible  that  a  Biblical  idea 
has  crept  into  the  modern  versions  of  the  story. 
Delilah  cut  Samson's  hair  and  he  became  weak. 
The  Hawaiian  traditions  say  that,  if  Kamapuaa's 
bristles  could  be  burned  off,  he  would  lose  his 
power  to  cope  with  Pele's  forces  of  fire.  When 
the  grass  lay  in  the  pathway  of  the  fire,  the 
lava  was  turned  aside  for  a  time,  but  Pele,  in- 
spired by  the  beginning  of  victory,  called  anew 
upon  the  gods  of  the  under-world  for  strong 
reinforcements. 

Out  from  the  pits  of  Kilauea  came  vast  masses 
of  lava  piling  up  against  the  field  of  grass  in  its 
pathway  and  soon  the  grass  began  to  burn; 
then  Kamapuaa  assumed  again  the  shape  of  a 
man,  the  hair  or  bristles  on  his  body  were  singed 


276  LEGENDS  OF  HONOLULU 


and  the  smart  of  many  burns  began  to  cause 
agony.  Down  he  rushed  to  the  sea,  but  the 
lava  spread  out  on  either  side,  cutting  off  retreat 
along  the  beach.  Pele  followed  close  behind, 
striving  to  overtake  him  before  he  could  reach 
the  water.  The  side  streams  had  reached  the  sea, 
and  the  water  was  rapidly  heated  into  tossing, 
boiling  waves.  Pele  threw  great  masses  of  lava 
at  Kamapuaa,  striking  and  churning  the  sea  into 
which  he  leaped  midst  the  swirling  heated  mass. 
Kamapuaa  gave  up  the  battle,  and,  thoroughly 
defeated,  changed  himself  into  a  fish.  To  that 
fish  he  gave  the  tough  pigskin  which  he  assumed 
when  roaming  over  the  islands  as  the  pig-man. 
It  was  thick  enough  to  stand  the  boiling  waves 
through  which  he  swam  out  into  the  deep  sea. 
The  Hawaiians  say  that  this  fish  has  always 
been  able  to  make  a  noise  like  the  grunting  of  a 
small  pig.  To  this  pig-fish  was  given  the  name 
' '  humu-hmnu-nuku-nuku-a-puaa. ' ' 

It  was  said  that  Kamapuaa  fled  to  foreign 
lands,  where  he  married  a  high  chiefess  and  lived 
with  his  family  many  years.  At  last  the  longing 
for  his  home-land  came  over  him  irresistibly  and 
he  returned  appearing  as  a  humu-humu  in  his 
divine  place  among  the  Hawaiian  fishes,  but  never 
again  taking  to  himself  the  form  of  a  man. 

Since  this  conflict  with  Kamapuaa,  Pele  has 
never  feared  the  powers  of  the  sea.   Again  and 


KAMAPUAA  LEGENDS  277 


again  has  she  sent  her  lava  streams  over  the 
territory  surrounding  her  firepit  in  the  volcano 
Kilauea,  and  has  swept  the  seashore,  even  pour- 
ing her  lavas  into  the  deep  seas;  but  the  ocean 
has  never  retaliated  by  entering  into  another 
conflict  to  destroy  Pele  and  her  servants.  Ka- 
mapuaa  was  the  last  who  poured  the  sea  into 
the  deep  pit.  The  friends  of  Lohiau,  a  prince 
from  the  island  of  Kauai,  waged  warfare  with 
Pele,  tearing  to  pieces  a  part  of  the  crater  in 
which  she  dwelt;  but  it  was  a  conflict  of  land 
forces,  and  in  its  entirety  is  one  of  the  very 
interesting  tales  handed  down  by  Hawaiian 
tradition. 

Kamapuaa  figured  to  the  last  days  of  Pele- 
worship  in  the  sacrifices  offered  to  the  fire-god- 
dess. The  most  acceptable  sacrifice  to  Pele  was 
supposed  to  be  puaa  (a  pig).  If  a  pig  could  not  be 
secured  when  an  offering  was  necessary,  the 
priest  would  take  the  fish  humu-humu-nuku- 
nuku-a-puaa  and  throw  it  into  the  pit  of  fire.  If 
the  pig  and  the  fish  both  failed,  the  priest  would 
offer  any  of  the  things  into  which,  it  was  said  in 
their  traditions,  Kamapuaa  could  turn  himself. 


APPENDIX 


PARTIAL  LIST  HAWAIIAN  TERMS  USED 
(For  Pronunciation  see  page  x) 


aa,  43- 
ahakea,  213. 
ahuula,  61. 
Aihualama,  129. 
Aikanaka,  176-184. 
Akuapehuale,  213-219,  205. 
Akea,  11. 
Alala,  159. 
Alakea,  2,  4. 
Anahola,  186. 
Apuakehau,  177. 
Atea,  II, 

aumakua,  64,  66,  99,  114,  216. 
Au-Okoa,  55- 
Avaiki,  13,  14. 

awa,  2,  4,  34-36,  49,  53, 109,  no, 
146. 

bara,  12. 

bread-fruit,  7,  23-29. 
Beretania,  58. 
Bishop  Museum,  59. 
Boki,  84. 

calabash,  17,  36,  40,  45,  68-97,  262, 
263. 

canoe,  97,  119,  139,  151-156,  209, 

229,  254. 
coral,  57,  62,  97. 
cocoanut,  29,  52,  etc. 

Ewa,  29,  177,  258. 

eepa,  5-11,  62,  102,  106,  174. 

Ehu,  66. 

Elepaio,  100,  174,  233. 

feather  garments,  60,  118,  321,  229. 

Hainoa,  108,  109. 
Hakalaoa,  105. 
hala,  24,  129,  206. 
Halelea,  213. 
Halemanu,  178,  200-203. 
Halenoa,  168. 
Hanalei,  266. 
Hana,  188. 


Hanapepe,  187. 
hao,  3,  148. 
hau,  122. 
Hauula,  144,  145. 
Haumea,  18,  24,  30,  47-49. 
Hawaii,  3,  etc. 
Hawaiki,  12-22. 

heiau,  6,  8,47,  51,90,  io8,  142,  183, 

256-262. 
Hiiakapolio  Pele,  270. 
Hiiakas,  270. 
Hiiakanoholani,  270. 
Hilo,  115. 
Hilu,  144. 

Hina,  17,  69,  124,  125,  213,  256. 
Hinai,  124,  125. 
Hoahanau,  201. 
Hoakola,  25. 
Hono,  53. 

Honolulu,  1-7,  23-59,  76,  83,  118, 
etc. 

Honuaula,  37. 

Honokaupu,  2-4,  52-54. 

Honokahau,  56. 

Honouliuli,  205-211,  224. 

Hooloheloa,  78. 

hula,  29,  179,  270. 

humu  humu  nuku-nukua  puaa,  277. 

ieie,  loi. 
Ikaikaloa,  75,  77. 
Ikuwa,  73. 
Ikeloa,  76,  79. 
Ilamuku,  2. 
iliahi,  67. 
imu,  4,  202. 
lo,  123. 

ipukai,  199,  201. 
Iwa,  148-156. 

Kaakau,  105,  106. 
Kaauhau,  121. 
Kauahoa,  173. 
Kaawaloa,  in. 
Kaehu,  55-58. 
Kaena,  142, 159. 


28o 


Kaeleha,  177,  186. 
kahuna,  120,  145,  178,  258. 
Kahiki,  6,  23,  28,  47,  75,  96,  106, 

224,  250. 
Kahano,  6. 
Kahaukomo,  122. 
Kahiko,  15,  16. 
Kaheiki,  94. 
kahili,  18. 
Kaohuwalu,  105. 
Kahiki  hounakele,  249,  250. 
Kahuku,  142,  143. 
Kahooluna,  176. 
Kahala,  129. 
Kahamaluihi,  126, 160. 
Kahehuna,  133. 
Kahanaiake  Akua,  5,  loi. 
Kahakaloa,  184,  185. 
Kahilona,  92-96. 
Kaliikinui,  138. 
Kahooleina,  176. 
Kahookane,  104. 
Kiha,  1 08- 1 10. 
Kaihi  Kapu,  53. 
Kahakea,  106. 
Kaipapau,  145. 
Kaiwakalameha,  224. 
Kakahee,  159. 
Kakaolelo,  121. 
Kakuhihewa,  1-8,  227-245. 
Kakei,  118. 
Kaili,  190. 
Kailua,  50. 
Kalihi,  27-35. 
Kalaniopuu,  121. 
Kaiwakalameha,  224. 
Kalo,  195. 

Kalehuawike,  56,  167. 
Kalaumeke,  177. 
Kalaau,  107. 
Kaloeokapalaoa,  147. 
Kaluanui,  247. 
Kalokima,  149. 
Kaliuwaa,  249,  254. 
Kalakaua,  11 1,  246,  267. 
Kamaunuaniho,  258. 
Kamakau,  1-37,  70-75,  i45- 
kamani, 

Kamohoalii,  30,  55. 
Kamehaikana,  24,  29. 
Kamehameha,  2-9,  29,36,  110,  113, 

126,  148,  190. 
Kamapuaa,  30,  70-72,  246-277. 
Kamalama,  174,  183. 
Kamamo,  245. 
Kamoiliili,  83,  259,  260. 
Kamelou  makua,  158. 
Kanaka,  76-81. 


Kanaloa,  13-37,  61-71,  145,  224. 
Kane,  19,  32-37,  46-61,  70-78,  14S, 

179,  224. 
Kaneaki,  183. 
Kaniaula,  212. 
Kaneohe,  256. 
Kaohuwalu,  105. 
Kapahi,  150. 
Kapuaaka,  171. 
Kapanaka,  172. 
Kapoula,  29. 
Kapuni,  6,  105-107. 
Kapuka,  35. 
Kapupuu,  148. 
Kapaa,  218,  254. 
Kapalaha,  135. 
Kapalama,  205-211. 
Kapa  maluihi,  160. 
kapa,  7,  59,  62-68,  82,  207,  229, 

238,  250,  263.    See  tapa. 
Kapo,  29,  30. 
Kapoi,  135-137- 
ELapili,  123. 
Kapupuu,  148. 

Kauai,  3-7,  29-60,  1 1 7-1 19,  183. 

Kaumakapili,  7,  104. 

Kauwa,  3. 

Kauahoa,  173-186. 

Kauilani,  211,  212,  230,  240. 

Kaupe,  93-96. 

Kauhao,  204,  242. 

Kauhola,  105. 

Kauhuhu,  193. 

Kawaiahao,  3. 

Kawaikini,  205,  215. 

Ka-Wai-a-ke-Akua,  32,  36. 

Kawelo,  7,  60,  174-180,  188. 

Kawaewae,  256. 

Kawalo,  193. 

ELawaihae,  109. 

Kamaile,  183. 

Keahua,  204-242. 

Keaka,  5. 

Keaau,  149-152. 

Kauanonoula,  4. 

Keaotearoa,  21. 

Keaolewa,  206,    207,    219,  218, 
240. 

Keahua,  204-212. 

Kealiiai,  198. 

Keauhelemoa,  232,  240. 

Kahiki,  6. 

Kekuanaoa,  4. 

Kekaihehee,  3. 

Kekai  o  Mamala,  2,  52. 

Kekelaiaika,  249. 

Kekaukukui,  3. 

Kewalo,  3,  7,  37,  no,  133- 


APPENDIX 


281 


Kiha,  108, 109,  no. 
Kihapu,  6,  105,  no,  168. 
kihei,  61. 
Kikoo,  157. 
Kipukai,  263. 

Kilauea,  30,  115,  267,  273,  277. 
Kilohana,  23. 
Kinau,  8. 

koa,  97,  98,  102,  196. 

Kohala,  37. 

Koko,  2,  52, 142. 

Kokoa,  195-199. 

Koloa,  187. 

Kona,  149. 

konane,  2-8,  53,  54. 

Kou,  2-8,  23,  51-54.  loi. 

Koawi  Koawa,  217-228. 

Koolau,  54,  107,  156,  203,  247. 

Kiikui,  86,  105,  123,  196. 

Kuikaa,  187. 

Kuokoa,  34,  55,  62,  75. 

Ku,  18,  20,  32,  34,  70-89. 

Kukaoo,  131,  137. 

kupua,  24,  29,  52,  93. 

Kuula,  113. 

Kualii,  132. 

kuakuku,  68. 

Kukanakohi,  137. 

Kuna,  91. 

Kuhooneenuu,  51. 

Kuilioloa,  82-85. 

Kukaepuaa,  275. 

Kukeoloewa,  50. 

Kukalaniehu,  182. 

Kuleonui,  6. 

Kupulupulu,  98. 

Kulaokahua,  160. 

Laahana,  65. 
Laka,  29. 
Lani,  19,  114. 
Lanai,  136. 
Langi,  18. 
Lanihuli,  122. 
Lauhala,  60,  67. 
Laiikona,  163. 
Lauhuiki,  65. 
Laukaieie,  212. 
Lea,  100,  233. 
Leahi,  112. 
leho,  150,  151. 
lehua,  31,  55,  167. 
lei,  31,  208. 
Lelehoomao,  25,  27. 
Lepeamoa,  204-237. 
Lihue,  93,  94. 
Liloa,  153. 
Liliha,  84. 


Liliuokalani,  in. 

Lolo,  13-19,  32,  34,  70,  72,  256. 

Lono,  13,  19,  72,  210. 

Lua,  18. 

lua,  121. 

Lualualei,  178. 

maaloa,  64. 
Mahu,  163. 
mahiole,  61. 
maika,  4,  9. 
Maikoha,  7,  63-68. 
maile,  206. 
Mainele,  161-172. 
Makapuu,  140,  150. 
Makalei,  50. 
maka  walu,  258. 
Makea,  26. 
makua,  114. 
Makuakaumana,  61. 
Makiki,  3,  160,  166. 
male,  loi,  182. 
malolo,  177,  221. 
Malailua,  122. 
mamaki,  64. 
Mamala,  2,  4,  52,  53. 
Mamaloa,  75-81. 

Manoa,  6,  8,  35,  36,  83-85,  127- 

136,  166-172. 
manu  alala,  240. 
mana,  51. 
maoli.  59. 
Maori,  19. 
matea,  19. 

Maui,  5,  50-56,  68,  172,  229,  230. 
Maui-nui,  229-243. 
Mauilli,  187. 
Mauna,  178. 
male,  54. 

Menehunes,  6,  62,  90-93. 
Milu,  114. 
moaauha,  240. 
Moana,  56,  58. 
Moanalua,  95,  136. 
Mokapu,  71. 
moi,  115. 

moo,  30,  52,  102,  104. 

Mookahuna,  6,  96. 

Molokai,  17,  18,  107,  117,  149. 

Mololani,  71. 

Mokuhalii,  100. 

mu,  4. 

Muleiula,  47. 
Naulu,  184. 
Namaka,  1 21-125. 
Napihenui,  86. 
Newa,  6. 
niu,  67. 


282 


APPENDIX 


Niolapa,  105. 
Niihau,  109,  136,  151. 
Nini,  26,  27. 

Nuuanu,  4-9,  32,  35,  76,  84,  loi, 
121. 

Nuumehalani,  49,  54. 
00,  37. 

Oahu,  1-8, 18-35,  51-56,  75-94, 102. 

Ouha,  2,  4,  52,  54. 

Oupe,  16. 

ohia,  196-202. 

O  Lolo,  15. 

Olopana,  47,  250,  251. 

Owe,  74. 

pa,  187. 

Paapaaina,  99. 

Pakaka,  8,  25,  26,  47,  51. 

Pakaalana,  153. 

Pakaaluna,  105,  106. 

Pakuanui,  121,  122. 

pali,  30,  62,  122,  216. 

pahee,  221. 

Palama,  227. 

pa-u,  60,  208,  234. 

Pauoa,  90,  133. 

Papa,  11-30,  75-78. 

Panapololei,  76,  79. 

Pawaa,  158,  165,  170,  235. 

Pearl  Harbor,  55. 

Pehu,  56,  57. 

Pele,  30,  267-277. 

Pele  ula,  57. 

Po,  17,  114, 

Pohakuloa,  124. 

poi,  175. 

Poki,  83-85. 

poulu,  64. 

Poli  hale,  87. 

pili,  133. 

Pikoi,  1 57-1 7 1. 

puaniu,  240. 

Pueo,  129,  130,  131,  136. 
Puehuehu,  23,  26. 
Pupua,  109,  158. 

Puna,  55,  128,  149,  152,  270,  272. 

Punaaikoae,  26. 

Puuhonua,  131. 

Puuloa,  56. 

Puiwa,  7,  63. 

Puukume,  49. 

Puukapu,  153. 

Puuowaina,  4,  133. 


Raa,  14. 

Savaii,  12. 
squid,  141,  152,  211. 
stone  axe,  28,  49,  153, 
stone  adzes,  loi. 
surf-riders,  53-56. 
sling-stones,  116. 

tabu,  5,  13,  23-29,  ICQ,  109,  134, 
144-154,  167-178,  220,  231,  262. 

Tahiti,  6,  18,  38,  54,  64,  115,  138, 
145. 

Tawhirri,  18-20. 

taro,  24,  132,  133,  220,  262. 

tapa,  109,  156,  161,  169,  240. 

ti,  60,  115,  177. 

Teakeiaroe,  12. 

Te  Manawaroa,  12. 

Ulakua,  3. 
Ulumaika,  8. 
Ulakoheo,  9. 
Ulukou,  177. 
ulua,  141-145. 
Umi,  148-156. 
Uhu,  180,  181. 
Uhakohi,  255. 

Vatea,  11,  15. 
Vari,  12, 13. 

Wahiawa,  257. 

Waikiki,  2,  8,  53-58,  127-130. 
Wailua,  173,  204,  213,  220. 
wailua,  4. 

Waialua,  194,  200. 
waiola,  38. 

Waolani,  5,  6,  106,  107,  130. 

Waipio,  6,  47,  105-110,  153,  I54- 

Wakea,  16-19. 

Waikahalulu,  23. 

Waiamau,  34. 

Waihee,  49. 

Waihau,  51. 

Waianae,  93,  195,  212. 

Waimanu,  no. 

Waimea,  118,  120,  125,  153, 

Wailuku,  242. 

Waiui,  212. 

wauke,  7,  63,  65,  214. 

Wohi,  28,  29. 

Welaahilaninui,  72. 

wiliwili,  223. 


EXTRACTS  AND  PRESS  NOTICES 


W.  D.  WESTERVELT'S  BOOKS 

The  following  extract  from  a  letter  of  Pres.  S.  Percy  Smith, 
of  the  New  Zealand  Polynesian  Society,  to  Prof.  Alexander 
shows  the  interest  taken  by  other  parts  of  Polynesia  in  what- 
ever historical  work  is  being  carried  on  by  Hawaiian  students. 

He  says:  '^I  have  been  greatly  interested  in  *The  Life  of 
Kamehameha'  (now  being  prepared  by  Mr.  Westervelt  and 
published  in  the  Paradise  of  the  Pacific) .  I  notice  with  pleas- 
ure that  you  and  Mr.  Westervelt  are  beginning  to  separate  the 
article  from  the  noun  in  Hawaiian  names.  It  does  assist  one 
much  in  seeing  the  meaning,  and  aids  comparison  also." 

''Mr.  Westervelt  specializes  in  historical  stories  of  aboriginal 
Hawaiian  life.  He  takes  a  native  legend,  dresses  it  up  in  the 
garb  of  civilization,  commands  it  to  look  pleasant,  and  lo!  we 
have  a  charming  as  well  as  instructive  story. 

''  He  was  born  December  24,  1849,  at  Oberlin,  Ohio,  but  is 
now,  and  has  been  for  many  years,  a  resident  of  Honolulu, 
much  to  that  city's  benefit." — Paradise  of  the  Pacific^  Dec.  igii. 

"Maui:  The  Demi-God"  is  the  title  of  a  new  volume  by 
William  Drake  Westervelt,  just  from  the  press,  which  con- 
tains a  fine  collection  of  old  legends  clustering  around 
Maui,  but  relating  to  all  Pol5mesia,  as,  to  quote  from  the 
preface:  "There  are  three  centres  for  these  legends,  New 
Zealand  in  the  south,  Hawaii  in  the  north,  and  the  Tahitian 
group  including  the  Hervey  Islands  in  the  east. 

"It  is  remarkable  that  these  legends  have  kept  their  indi- 
viduality, for  the  Polynesians  have  had  no  written  language, 
and  picture-writing  is  rare,  and  yet  in  physical  traits,  customs, 
and  language,  as  well  as  in  traditions,  the  different  inhabitants 
of  these  islands  are  as  near  of  kin  as  the  cousins  of  the  United 
States  and  Great  Britain. 

"The  Maui  legends  form  one  of  the  strongest  links  in  the 
mythological  chain  of  evidence  which  binds  the  scattered 
inhabitants  of  the  Pacific  into  one  nation.  Either  complete 
or  partial  Maui  legends  are  found  in  Aneityum,  Fakaofa,  Efate, 
Fiji,  Fotuna,  Gilbert,  Hawaii,  Hervey,  Huahine,  Mangaia, 
Manihiki,  Marquesas,  Marshall,  Nauru,  New  Hebrides,  New 
Zealand,  Samoa,  Savage,  Tahiti,  Tauna,  Tokelau  and  Tonga  

"This  volume  should  prove  of  great  value  to  all  the  Pacific 


Extracts  and  Press  Notices  {continued). 

Islanders  and  of  great  interest  to  those  who  travel  there." — 
The  Bulletin^  Honolulu^  igio. 

"  Mr.  Westervelt  has  placed  students  of  Pol)niesian  history 
under  a  deep  debt  of  gratitude  by  collecting  the  various  ver- 
sions as  handed  down  by  the  Pol5rnesians  all  over  the  Pacific. 
We  are  now,  for  the  first  time,  in  a  position  to  deal  compre- 
hensively with  the  subject,  and  let  us  hope  we  shall  be  enabled 
to  throw  a  further  ray  of  light  on  the  history  of  this  most  in- 
teresting people." — Extract  from  Foreword  by  S.  Percy  Smith, 
F.R.G.S.,  of  New  Zealand,  Pres.  Polynesian  Society,  to  second 
edition  of  ^^Maui,^^  by  W.  D.  Westervelt,  brought  out  in  Australia 
in  igii. 

Mr.  Westervelt,  Pres.  Hawaiian  Historical  Society,  has  re- 
cently issued  the  important  legends,  many  of  which  he  has 
translated  from  the  Hawaiian,  relating  to  Maui — the  demi-god 
not  only  of  Hawaii,  but  of  all  Polynesia — in  a  volume,  which 
is  of  great  interest  both  to  students  and  to  travellers. 

Many  of  the  legends  give  a  clear  insight  into  the  occupa- 
tions, and  gjiow  the  poetic  imagination  which  played  over 
these  simple  tasks,  as  in  "Hina,  the  Woman  in  the  Moon" 
legend:  Hina  and  her  maidens  pounded  out  the  softest,  finest 
kapa  cloth  on  the  long,  thick  kapa  board  at  the  foot  of  Kauiki. 
Incessantly  the  restless  sea  dashed  its  spray  over  the  pictur- 
esque groups  of  splintered  lava  rocks.  Here  Hina  took  the 
leaves  of  the  hala-tree  and,  after  the  manner  of  the  Hawaiian 
women  of  the  ages  past,  braided  mats  for  the  household  to 
sleep  on,  and  from  the  nuts  of  the  kukui- trees  made  the 
torches  burned  in  the  homes  of  high  chiefs.  And  when  wearied 
by  the  struggles  of  life  Hina  decided  to  flee  up  the  pathway 
of  her  rainbow  thro'  the  clouds,  'tis  said  "  the  Moon  received 
Hina  and  a  child,  and  her  tapa  board  and  mallet,  and  when 
the  moon  is  in  full  splendor,  they  look  for  the  goddess  and 
the  tools  with  which  she  makes  tapa  clouds  in  the  sky." 

An  interesting  part  of  the  mythical  beginning  of  Hawaii  says 
that  "a  fisherman  caught  a  large  block  of  coral  which  he  took 
to  his  priest.  After  sacrificing  the  priest  advised  him  to  throw 
the  coral  back  into  the  sea  with  incantations.  This  block  be- 
came Hawaii-loa;  and  blocks  of  coral  were  caught  and  thrown 
back  till  all  the  islands  appeared.  .  .  .  This  priest  calls  for  his 
companions,  chanting: 

*  Here  are  the  canoes.    Get  aboard. 
Come  along,  and  dwell  on  Hawaii  with  the  green  back. 
A  land  which  was  found  in  the  ocean, 
A  land  thrown  up  from  the  sea.' " 

— The  Star,  Honolulu,  igio. 


11 


